As the seasons turn, the sun’s influence changes in subtle and wondrous ways. In spring and summer, he warms the world with three rays, gently nurturing life. When the rains arrive and autumn follows, he pours forth with four rays, his energy shifting to suit the cycle of growth and harvest. In winter and the cold season, again three rays emerge, releasing frost, strengthening plants, and bestowing nectar and oblations—renewing the earth and its offerings. Through three rays in three seasons, the sun grants immortality with his nectar, fulfilling the world’s needs. His thousandfold rays, ever active, accomplish the myriad purposes of creation. These thousand rays divide in countless ways according to the seasons and months, forming the sun’s brilliant circle, which is recognized as the world itself. This radiant circle is the foundation and womb of all celestial bodies—the stars, planets, and moon. All lunar mansions and planets trace their origin back to the sun, the source of their light and life. Among his rays, Suṣumnā is the one by which the waning moon regains its fullness, while Harikeśa stands before him, creating the stars’ origins. On the sun’s southern side, the ray Viśvakarman nourishes Mercury, and in the west, Viśvāvasu is known as the source of Venus. The nourishing ray gives rise to Mars, and Aśvabhū, the sixth ray, is the origin of Jupiter. For Saturn, the sustaining ray is called Surāṭ, which never diminishes; thus, the stars are so named for their enduring brilliance. These celestial fields approach the sun with their rays, and the sun receives them, making them known as stars. Among those who have crossed from this world to the next, whose souls are virtuous, some are called ‘tārakā’ because they carry others across, and ‘śuklikā’ for their pure whiteness. Of all divine, earthly, and lineage beings, the sun is named for his union with burning radiance. The root ‘sravati’ signifies flow and movement, so the sun is remembered as Savitā, the one who flows and shines. The root ‘canda’ holds many meanings—chiefly whiteness, immortality, coolness, and delight. Within the radiant, celestial orbs of sun and moon, shining in the sky, composed of water and light, white and beautiful, shaped like round pots, these luminaries reside. The karmic deities dwell in these places; in every Manvantara, so do the sages, the sun, the planets, and others. These are the houses of the gods, the places where they abide. The sun entered his solar abode, the moon entered his lunar place. Venus entered his own radiant, sixteen-spoked dwelling; Jupiter entered his vast place, and Mars his red abode. Saturn entered the Saturnine place, Mercury the Mercurial place, and Bhānu and Svarbhānu their respective realms. All stars and non-stars entered their appointed places; these luminous beings of virtue are known as the houses of the gods. These places endure until the dissolution of creation; in every Manvantara, they remain the divine abodes. The gods dwell there, each identified with their own realm; those who have passed remain with those who have passed, those yet to come with those yet to come. Those residing in the places continue alongside the present gods. The sun god, Vivasvān, is the eighth son of Aditi. The radiant, righteous moon god is known as Vasu. Venus is understood as a Daitya, Bhārgava, and 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 of Vikeśī, is the youthful lord of Mars. The daughters of Dakṣā, known by star names, are remembered in their celestial fields. Svarbhānu, son of Siṃhikā, is the Asura who brings beings together. Among the moon, sun, planets, and stars, the presiding deities are declared; their places and resident deities have thus been described. The place of the thousand-rayed Vivasvat is white, like fire, divine, immeasurable, and made 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. His watery abode, red with nine rays, is his domain. The twelve-rayed great one of Brahmā is yellowish in color. The eight-rayed abode of Śani is black, aged, and iron-like, while Svarbhānu’s place is also iron, a realm of torment for beings. The stars are the refuge of the virtuous, their rays golden. They are called stars because they cross the sky and because of their whiteness. The span of the sun is said to be nine thousand yojanas, and its disk is three times that in width, as is the expanse of Bhāskara. The moon’s expanse is twice that of the sun, and its disk is three times wider, due to its fullness. Above all are the circles of the stars, each half a yojana in measure, and beyond them are other groups. Svarbhānu moves below them, raising up the earthly shadow shaped like a disk. The third, darkness-filled place was created by Brahmā; from the sun, Svarbhānu departs and reaches the moon at the junctions. From the moon, he returns to the sun at the solar junctions; because he strikes with his own radiance, he is known as Svarbhānu. From the moon, a sixteenth part is assigned to Bhārgava; from the span and disk, this is reckoned in yojanas. Thus, the celestial order, the places of the gods, and the radiant deities are revealed, forming the ever-turning wheel of creation.