Therefore, it is said that the waters of the earth take on a coppery hue due to the constant interplay of day and night. When the sun sets, the waters, in turn, enter the realm of day, and with the coming of night, they appear white and luminous. This wondrous sequence unfolds both in the northern and southern halves of the world, as day and night, with each sunrise and sunset, are absorbed into the very essence of the waters. The radiant sun, shining above, drinks up these waters with his rays. He is a fierce fire, possessing a thousand feet and resembling a red pitcher, drawing in the waters through a thousand channels that encircle the world. From rivers, oceans, lakes, and wells, the sun’s thousand rays absorb the waters, releasing them again as cold, rain, and heat. Of these channels, four hundred pour forth in various forms: some are fragrant like sandalwood, some remain pure, others bear distinctive signs, and some are conscious. All the rays that bring rain are immortal and life-giving, arising from cold. Among them, thirty rays are said to be mutually connected, and the rays of the sun are consumed by the moon, the stars, and the planets. Within these rays, some are central, some delightful and cooling, some white, some are the very directions, some are likened to cows, and some are creators of all beings. These thirty rays, known by their whiteness, produce heat and nourish humans, gods, and ancestors alike. Through these rays, humans are nourished along with plants, ancestors are satisfied with oblations, and all the gods are continually pleased with nectar. In spring and summer, the sun gradually heats the world with three rays; in the rainy season and autumn, he pours down rain with four rays. In winter and the cold season, frost is released again with three rays, giving strength to plants and bestowing nectar and oblations once more. Thus, in three seasons, the sun grants immortality with nectar through three rays, and in this way, the thousandfold rays of the sun fulfill the needs of the world. This thousandfold radiance is further divided according to the seasons and months, and so the shining, bright circle of the sun is known as the very world itself. The sun is the foundation and womb of the stars, planets, and the moon; all the lunar mansions and planets are to be understood as originating from him. Of the sun’s rays, Suṣumnā is the one by which the waning moon increases; Harikeśa stands in front, creating the origin of the stars. In the south, Viśvakarman is the ray that nourishes Mercury; Viśvāvasu presides in the west as the origin of Venus. The nourishing ray is the origin of Mars, while the sixth, Aśvabhū, is the source of Jupiter. Again, the ray that nourishes Saturn is called Surāṭ; since it does not diminish, these are known as stars. These fields, or regions, approach the sun with their rays, and the sun, in turn, receives them, thus they are called stars. Those souls who have crossed beyond this world, whose hearts are virtuous, are called ‘tārakā’ because they carry others across, and ‘śuklikā’ because of their whiteness. Among all divine, earthly, and ancestral beings, the sun is so named because of his union with the heat of burning radiance. The root ‘sravati’ is spoken of in the sense of flowing and movement; because of this flow and brilliance, he is remembered as Savitā. The root ‘canda’ has many meanings, signifying whiteness, immortality, coolness, and delight. Within the radiant, celestial orbs of the sun and moon, shining in the sky, composed of water and light, white and beautiful like a round pot, these deities reside. The karmic deities dwell in all these places, and in every Manvantara—the cosmic cycle—so do the sages, the sun, the planets, and others. These are the houses of the gods, known as their places. The sun entered the solar abode, the moon entered the lunar abode, Venus entered the place of Venus—the radiant, sixteen-spoked dwelling—Jupiter entered the vast place, and Mars entered the red place. Saturn entered the Saturnine place, Mercury entered the Mercurial place, and Bhānu and Svarbhānu entered their respective places. All the stars and non-stars entered their proper places as well; these luminous beings of virtue are to be known as the houses of the gods. These abodes remain until the dissolution of creation; in every Manvantara, these are the divine places. The gods dwell in these places again and again, each according to their own identification. Those who have passed on remain with those who have passed, and those yet to come with those yet to come. Those who reside in the places continue along with the present gods. The sun god, Vivasvān, is the eighth son of Aditi. The radiant and righteous moon god is known as Vasu. Venus is understood as a Daitya, a Bhārgava, and the priest of the Asuras. Jupiter, of great brilliance, is the teacher of the gods and son of Angiras; Mercury, charming, is remembered as the son of the moon. Saturn, deformed, is the son of Saṃjñā and Vivasvān. Agni, born from Vikeśī, is the youthful lord of Mars. The daughters of Dakṣā, known by their star names, are remembered in their respective fields, and Svarbhānu, son of Siṃhikā, is the Asura who brings beings together. Among the moon, sun, planets, and stars, the presiding deities are thus proclaimed. These places and their resident deities have been described. The place of the thousand-rayed Vivasvat is white like fire, divine, and unmeasured, made entirely of light. The abode of the directions, delightful, is situated in the house of the sun’s rays. Śukra, with sixteen rays, is the deity composed of water. Thus shines the divine order of the heavens, radiant and eternal, fulfilling the purposes of the worlds.