This chapter corresponds to Bd. P. I. 2.22.
Suta said:
1. While narrating the details of Svayambhuva Manvantara, events of past and future have been narrated. Now I shall recount them in their proper order.
2. On hearing this, the sages asked Lomaharshana about the movements of the sun, the moon and the planets.
The Sages enquired:
3. How do these luminary bodies revolve in the firmament? They all move in circular orbits and laterally. Still they do not collide with one another. Who makes them revolve? Or do they revolve of their own accord?
4. O excellent one, we wish to know this. Narrate it to us. This is a matter that deludes living beings. We have a desire to hear about this.
Suta said:
5. Listen to and know this wonderful thing which though very clear and visible, deludes people.
6. It is Dhruva, son of Uttanapada, who is stationed at the tail-end of what appears like the Gangetic porpoise with tails towards the four quarters in the sky.1 He has become the pivotal peg in the sky.
1. Cf. Bh. P. V. 23.4.7 and Bd. P. I.2.22.6.
7. It revolves itself and makes the sun and the moon revolve along with the planets. While it revolves like a wheel, the stars follow it.
8-10. The group of stars moves at the will of Dhruva.2 The sun, the moon, the fixed and moving stars and the planets are bound to Dhruva through the bonds in the form of groups of winds. It is from Dhruva that their combination, difference, seasonal movement, rising and setting, portentous phenomena, southern and northern transit, the equinoxes and colours begin to function.
2. Bh. P.V. 23.2 attributes this driving power to Kāla (Time).
11. Rain, heat, snow, night, twilight, day and the auspicious and inauspicious events befalling the subjects-everything begins to function from Dhruva.
12. The sun covers the stars etc. activised by Dhruva and stands by. Hence his rays are illuminated. The sun is the deadly fire (that ends the world).
13. O Brāhmaṇas, in the course of his revolution, the sun brightens the quarters by his brilliance. With the mass of his rays in the company of the wind all round, O excellent Brahmaņas, the sun takes up the waters of the universe.
14. The water drunk in by the sun gets transferred to the moon from the solar fire. Through the Nádis (tubular veins) full of wind the activity of sustaining the worlds begins.
15. What exudes from the moon, the sun receives at its tips. When the wind blows the clouds let it shower on the earth.
16. Thus the water is poured and it falls again and again. The same water assumes various shapes. 3
3. This belief in indestructibility of water is surprisingly models though the concept of water-cycle is archaic.
17. For the up-keep of the living beings, Māyā has been created. The three worlds including the mobile and immobile beings are pervaded by this Mayā.
18. The sun is the lord of the universe; he is the creator of the worlds; he is the thousand-rayed lord; he is the lord of the subjects; he is the sustainer of the world; he is lord Vishnu himself.
19. The water of the worlds has exuded from the moon in the sky. The universe is, therefore, supported by the moon. This fact has now been declared.
20. The hot rays emanate from the sun; the cool rays from the moon. These two powerful hot and cool rays sustain the universe.
21. The holy Ganga with pure waters has the moon for support. O excellent Brāhmaṇas, the great rivers have the son of the moon as their leader.
22-23. Water is present in the bodies of living beings. When the bodies of the mobile and immobile beings burn, the water becomes vapour and rises on all sides. Thereby clouds arise and they are the receptacles of water. The brilliance of the sun takes up the water from the living beings through the rays.
24. The rays take the waters from the ocean through the wind. The revolving sun imparts water to the clouds by means of his white rays in the proper seasons.
25. When blown by the wind, the water drips from the clouds. The clouds scatter showers for the benefit of living beings when they are blown by the winds in all directions.
26. The clouds shower for six months in order to nourish and develop all living beings. They produce the rumbling sound of thunder arising from the wind and brilliant lightning arising from the fire.
27. The root mih means ‘to exude’, ‘to sprinkle’. Since the clouds exude water, they are called Megha. That from which water does not fall off they call Abhra.1
1. Abhra from bhraṁs is a fanciful derivation. It is usually derived from abhr ‘to wander about + suffix ac (i.e. a) or from ap+ bhr +suffix a.
28. Clouds arise in three ways. Their source of origin is three. The types of clouds are Agneyas, Brahmajas and Pakshajas.2
2. Verses 21-52 give a pseudo-scientific classification of clouds by ancient Indians. It contains some interesting poetic flashes of imagination.
The winds viz. Avaha, Pravaha, Vivaha. Udvaha. Samvaha and Parivaha are cloud-bearing. They are winds of different types with different functions.
Thus the three types of clouds have been narrated. I shall mention their mode of origin.
29. Clouds arising from the waters of ocean are Agneyas. They function therefrom. Chilliness and winds on a cloudy day are their attributes.
30. They assume the shapes of buffaloes, boars and elephants in their rut. They roam about and sport very near the earth.
31. The clouds are called Jimutas since they are the source of living beings. They do not have the attributes of thunder. They hang down due to the water-content in them.
32. These clouds are huge and silent. They follow the current of the wind submissively. They shower water within a half to one Krośha (from the earth).
33. They shower on the tops and ridges of mountains and sport. They pierce the wombs of the flocks of the white cranes. They make them conceive.
34. The types of clouds called Brahmajas are born of the breath of Brahma. They have the attribute of lightning. They are fond of rumbling sounds. They thunder.
35. Due to their loud report the earth gets a thrill. Like a queen crowned by a king earth attains youth once again, Being the cause of the birth of the living beings, the earth endears itself to the clouds.
36. The birth of living beings is from these clouds called Jimūtas. These clouds resort to the second layer of wind called Pravaha.
37. These clouds shower from a distance of a Yojana, half a Yojana or one-fourth of a Yojana from the earth. They rain in continuous torrents.
38. The wings of the powerful mountains who could go as per their will and pleasure, had grown very large. Indra cut them off for the (welfare of all) living beings.
39. These clouds are called Pushkaras. They are huge and they are exhilarated with their waters. For that reason, they are called Pushkarāvartakas (revolving Puşhkaras).
40. They assume different forms. They are very terrible.
They pour forth showers at the end of Kalpas. They control the Samvartaka fire.
41. The third type of clouds mentioned before shower at the close of the Yugas. They assume many forms and fill the surface of the earth. They resort to the wind called Paravāna and conclude a Kalpa.
42. All the clouds are reputed to have been born of the same Cosmic Egg-shell of Prākruta form from which the self-born four-faced Brahma was born.
43. It is the smoke that makes them all fully developed without any difference. The most excellent among them is Parjanya. And there are four elephants of the quarters.
44. Elephants, mountains and clouds along with serpents belong to one and the same family, though they are severally manifested, since water is known as the source of (their) origin.
45. During Hemanta (early winter) Parjanya and the elephants of the quarters born of chilliness shower snow (drops) for making the corn flourish.
46. The great wind called Parivaha is their support. It is that lordly wind which sustains the Ganga that flows through the sky. It is the sacred, heavenly river, flooded over with water, stationed in the heavenly path like the divine Lore (Vidya).
47. The elephants of the quarters spray all round drops of water from the Gangă by means of their huge trunks. That (spray of water) is called the hoarfrost.
48. The mountain to the south of Meru is Hemakūta. There is a city called Pundra to the south of this mountain and to the north of Himalaya.
49-50. The rain arising from this shower of mist, falls on this mountain. The wind Avaha blowing from Himavat brings drops of mist with it and sprinkles them over the great mountain. The remnant of the shower crosses Himalaya and comes here thereafter in order to make the western region flourish.
51. The two types of clouds that make the regions flourish have been already described. The sun alone is mentioned as the maker of showers.
52. Controlled by Dhruva, the sun causes the rainfall through these two (types) of clouds. The wind encompassed by Dhruva withdraws the rain.
53. The wind starts from the planet sun and traverses the entire stellar zone. At the end of the day it enters the sun encompassed by Dhruva.
54. Now listen to the description of the Sun’s Chariot.1 It has one wheel with five spokes and three naves.
1. Verses 54 ff. give a symbolic description of the Chariot of the Sun.
55. The Lord Sun goes ahead on his Chariot that has golden wheel, that is very powerful, that has knotty joints, that has six-fold rim and one felly, which dispells darkness on the way.
56. Its width is ten thousand Yojanas. Its length from the middle (cockpit) to the shaft is twice of it (twenty thousand Yojanas)
57. This Chariot had been made by Brahmă for some specific purpose. It is divine and golden. Swift horses have been yoked to it.
58. It is the Vedic metres that have assumed the forms of the horses. It is stationed in the sphere of Shukra (Venus). It has the characteristics similar to those of Varuna’s chariot. In this shining Chariot the Sun traverses the sky.
59. These parts of the Chariot of the Sun are fashioned out of the parts of the year in due order.
60. The day is the nave of the wheel, The Chariot has one wheel. The spokes are the five seasons and the rim is the sixth season.
61. The year is the inner seat of the Chariot; the two Ayanas are the two shafts; the Muhūrtas are the fastening ropes and the Kalās are the pins of the yoke.
62. The Kaşhthas constitute its nose and the Kshanas (moments) make up the shaft; the Nimeshas are the axle-trees and the Lavas make up the poles.
63. The night is the frontal fender; Dharma is its highly rising banner. Artha and Kāma are the two tips of the pole and axle.
64-65. The seven Vedic metres, viz. Gayatri, Trişhțup. Anushtup, Jagati, Pankti, Bruhati and Ushņik, have assumed the forms of horses and bear the burden. The wheel is fixed to the axle and the axle is fastened to Dhruva.
66. The axle turns along with the wheel; Dhruva turns along with the axle. Urged by Dhruva the axle turns along with the wheel.
67. This is the description of the peculiar construction of the chariot. By means of the parts joined together a shining chariot is fashioned out.
68-69. With that the lord Sun moves quickly in the heaven. There are two reins of the chariot tied to the tips of the pole and the axle. Propelled by Dhruva the chariot moves in the sky in a circular fashion.
70. Handled by Dhruva the tips of the pole and the axle on the right side of the chariot appear like white reins in a chäriot of two wheels.
71. The two rays (reins) follow the whirling Dhruva. The tips of the pole and axle of the chariot are wind-waves.
72-73. Just as the rope tied to a peg revolves in all directions, so the two rays (reins) shrink in the zones in the Uttarāyaṇa. They increase in the Dakşhiņāyana. The two reins handled by Dhruva lead the Sun.
74. When these are dragged by Dhruva, the Sun takes the internal revolutions.
75-76. The Sun thus traverses the one hundred and eighty circular zones of the two quarters. When the reins are released by Dhruva, it revolves round the external zones. Encircling them the Sun moves fast round the zones.
Süta said:
1. That chariot is occupied by the Devas, Adityas, Sages, Gandharvas, Apsaras-s, Gråmaņīs (Yakshas), Serpents and Rakshasas.1
1. The sublime concept of the Solar Chariot is based on Vāj.S. 15.15 19. Here Devas, Sages and Gandharvas represent light and immortality-the actinic portion of the Solar Spectra. The Serpents, Grämaņis (Yakşhas) and Räkşhasas signify heat or death, the thermal field of the Spectra, This Heptad of the Sun signifies the mutual difference in the different “wave-lengths” of the seven colours. This may be regarded as Puranic VIBGYOR.
2-5. The following reside in the Sun in succession for a period of two months each. Among them (gods) Dhātri, Aryama, (sages) Pulastya, Pulaha the Prajapati, the Serpents (Nägas) Vasuki and Sankīrṇāra, (Gandharvas) Tumburu and Närada, the foremost among the singing Gandharvas, the Apsaras-s Kratusthali and Puñjikasthali, Gråmanis or Yakşhas Rathakṛucchra, Taporya3(?), Räkşhasas and Yätudhānas Heti and Praheti-these reside in the Sun during the months of Madhu and Madhava4 (i. e. Chaitra and Vaishakha). [These are the months in the season Vasanta (the Spring)]
2. Verses 2-26 enumerate the names of the different Devas, Sages etc. the heptad who occupy the Solar Chariot every two months. These verses are common to other Purāņas such as the Mt. P. Ch. 125, Bd. P. I.2. 23.2.24. The Vedic names of these occupants of the Chariot are somewhat different.
3. ‘Rathaujas’ in Bd. P. I.2.23.2-5.
4. The following are the names of modern months for the old ones.
Old names New names
Madhu Chaitra
Madhava Vaishakha
Shuchi Jyeshtha
Shukra Aşhadha
Nabhas Shrāvana
Nabhasya Bhadrapada
Işha Ashvina
Urja Kārtika
Saha Mārgashirşha
Sahasya Pausha
6-8. During the months of Shuchi and Shukra (i.e. Jyestha and Aşhadha), the months of the season grişhma (summer), the following reside in the Sun: (gods) Mitra, Varuņa; (sages) Atri, Vasishtha; (Nägas) Takşhaka, Rambha; (Apsaras-s) Menakā, Sahajanya; Gandharvas Haha and Huhū; Gråmaņis (Yakşhas) Rathasvana and Rathachitra; and Yátudhānas (Demons) Pauruşheya and Dhava (Vadha in Bd. P.).
9.11. Then during the months of Nabhas and Nabhasya (i.e. Shrāvana and Bhadrapada) the (following) other deities reside in the Sun: (gods) Indra and Vivasvän. So also (sages) Angiras, Bhrugu; the two Någas Eläparna and Shankhapala; (Gandharvas) Viśhvāvasu and Ugrasena, Prataḥ and Aruņa; Apsaras-s Pramlochã and Nimlochā; the Yātudhāna Vyāghra; and the Näga Shveta.
12-15. During the autumn, in the months of Isha and Urja (i.e. Āśhvina and Kärttika) noble sages and deities occupy the Sun: (gods) Parjanya and Pūşhan; (sages) Bhäradvaja and Gautama; Gandharvas Viśhvāvasu and Surabhi; the two Apsaras-s of auspicious characteristics Viśhvachi and Ghrutāchi; the famous Serpents Airāvata and Dhananjaya; the leaders of armies and Grāmanis Senajit and Suşheņa; and the two Yātudhanas Apa and Väta.
16-19. During the two months of Saha and Sahasya (i.e. Märgashirşha and Pausha), the two months of early winter, the following reside in the Sun: (gods) Amsha and Bhaga; the sages Käśhyapa and Rutu; the two Senănis and Gramanis Tärkşhya and Arishtanemi; the two fierce Yātudhānas Vidyut and Sphūrja; and the Nāgas Mahapadma and Karkotaka; the two Gandharvas Chitrasena and Urņayu; and the splendid Apsaras-s Urvašhī and Viprachitti.
20-23. During the two months of late winter the following reside in the Sun for two months: (gods) Tvaşhtr and Vişhnu; (the sages) Jamadagni and Viśhvāmitra, the two Serpents Kam bala and Ashvatara, the sons of Kadru; the two Gandharvas
Tapas Mágha
Tapasya Phalguna
The new year begins in Māgha according to this Purana and Bd. P. (1.2.21.151).
Dhrutarashtra and Sūryavarchas; the two Apsaras-S Tilottamā and splendid Rambhä; the world-famous Grāmaņīs; Rutajit and Satyajit; and the Rakşhasas Brahmopeta and Yajnopeta.
24. The twelve sets of seven deities (heptads) identifyng themselves with their place of residence augment the excellent. splendour of the Sun with their extra refulgence.
25. With well-known hymns of prayer the sages eulogise the Sun. Gandharvas and Apsaras-s attend upon him with dance and music.
26. The Gramanīs, Yakshas and Bhūtas collect hideous and terrible things. The Serpents bear the Sun and the Yătudhānas follow him. Worshipping the Sun from the time of rising, the sages Válakhilyas lead him to the mountain of Sunset.
27-28. The Sun blazes with his brilliance and in accordance with the prowess, penance, Yogic power, truthfulness, righteousness and strength of these deities. These stay with the Sun for (a period of) two months.
29. They are the (sets of seven): the Sages, Devas, Gandharvas Serpents, groups of Apsaras-s, Grāmaņis and most of the Yakşhas and Yātudhānas.
30. On being glorified, these blaze, rain, shine, blow, create, and dispel the inauspicious demerits of living beings.
31. They remove the auspicious merit of the wicked people and in some cases remove the sins of mobile beings.
32. They are seated in the celestial aerial chariot. They go as they please. They have the velocity of the wind. They revolve along with the Sun and follow him throughout the day.
33. Showering rains, blazing and delighting people, they protect living beings till the end of Manvantara.
34. This position of the deities (who identify themselves with it) exists in all the Manvantaras in the same manner whether past, present or future.
35. These sets of seven reside in the Sun and the space around him in all the fourteen Manvantaras and creations,
36. In accordance with the seasons, the Sun changes his rays, releasing heat in the summer, mist and fog in the winter and rain during the rainy season and demarcates day and night. He (thus) propitiates Devas, Pitris and human beings.
37. By means of the ray (Suşhumņa), the Sun develops the Moon in the bright half (of the month) day by day and it is complete (full on the full-moon days). Devas imbibe its nectar during the dark half. Thus he propitiates Devas with the nectar.
38. After being sucked thus, the moon has only two Kalās (digits) left. Pitris take it as Kavya offering. Devas and Saumyas consider it as nectar and drink it.
39. Men conquer (satisfy) hunger by means of foodstuffs, beverages and medicinal herbs developed by means of rains, with water lifted up and released as rain showers by means of his rays by the Sun.
40. For half a month Devas are propitiated through nectar. For half a month Pitris are propitiated by Svadhā food. The Sun sustains human beings perpetually through food. The Sun sustains them through his rays.
41. The Sun moves ahead in his chariot of green horses. Through his rays he takes up waters. At the time of their release he discharges them. Thus the Sun sustains the mobile and immobile beings perpetually.
42. He is carried by green horses. By means of his thousands of rays he drinks water. While being carried by green horses he showers it again.
43. Thus the Sun moves ahead quickly in his celestial sphere by means of his single-wheeled chariot dragged by the unimpaired gentle horses.
44. In the course of a day and night he traverses over the world of seven continents and oceans by means of his single-wheeled chariot dragged by the seven horses.
45. The Vedic metres that have assumed the form of horses are yoked to the chariot near the wheel. They can assume any form they please. They are yoked but once. They have the unlimited speed of the mind.
46. They (are accompanied) by tawny coloured masters expounding the Brahman (or the Vedas). They cover one hundred and eighty zones within one year.
47. They are yoked in the beginning of the Kalpa. They continue their journey till the final dissolution. They traverse the external and the internal zones day by day. Surrounded by Välakhilyas they wander day and night.
48. The Sun is eulogised by the sages through well-known words of prayer. He is served by Gandharvas and Apsaras-s by means of songs and dances. The lord of the heaven, the Sun thus traverses by means of his horses.
49. The Moon too moves among the stars that stay in the pathway of heaven (vithi). The increase and decrease of its rays are similar to the increase and decrease of the Sun.
50-51. The chariot of the Moon has three wheels.1 The horses are tied in pairs on either side. The chariot along with the horses and the charioteer has come out of the womb of the waters. The three wheels have a hundred spokes. Excellent white horses have been yoked thereto. They are ten in number. They are slender and divine. They are unimpeded and have the velo city of the mind. They are yoked but once (in the beginning of the Kalpa) and they travel till the end of the Yugas.
1. Verses 50-83 describe chariots etc. of other planets Mercury (Budha) and others.
52. A white serpent acts as the rein in that chariot. All the horses are of the same colour. They carry the conch-coloured Moon.
53-54. The names of the ten horses are-Yayu, Trimanas, Vrusha, Rājīvala, Haya, Vama, Turanya, Hamsa, Vyomin and Mruga. They carry the Moon till the close of the day (?)
55-57. The gentle Moon goes ahead surrounded by Devas and Pitris. In the beginning of the bright half when the Sun is in front, the interior of the city of the Moon is filled duly every day. The Sun develops the Moon drunk by Devas in the declining fortnight. The Moon is drunk for fifteen days and the Sun replenishes one part everyday. Nourished by Suşhumna the white digits flourish.
58. They decline and decrease in the dark half and develop and nourish in the bright half. Thus the body of the Moon is developed fully by the vigour of the Sun.
59. Developing gradually in the bright half day by day, the Moon attains completion on the full moon day.
60. Beginning with the second day in the dark half and ending with the fourteenth day Devas drink the watery wine, the nectar of the Moon that is essentially made up of water and that by nature consists of tasty essence.
61-62. By the brilliance of the Sun the nectar is collected and prepared in the course of a fortnight. On the full moon night Devas, Pitřis and the Sages attend the Moon facing the Sun.
63. The digits being drunk decline gradually in the dark half and become refilled in the bright half.
64. When days pass on gradually Devas drink the Moon for half a month until the new-moon day and go away. On the new-moon day Pitris resort to the Moon.
65. When the fifteenth part of the digits is left over in the later part of the day, that part is used up by the groups of Pitris.
66. The remaining digit is drunk by Pitris during the period of two Kaläs. From the lunar rays the nectar of Svadha comes out on the new-moon night. They drink the nectar and remain content for a month. They attain immortality,
67. All these (following) are Pitris: Saumyas, Barhishads, Agnişhvättas and Kavyas.
68. The years, which are enumerated by Brāhmaṇas as five, are Kavyas. Saumyas should be known as Rutus (Seasons) and Barhişhads are remembered as Māsas (Months). Agnişhvåttas are Artavas (Fertility period?) and these are the creations of the Pitris, O Brāhmaṇas.
69-71. When the digit is being drunk by Pitris on the fifteenth night i.e. Amávāsya, the last digit is left and it is refilled. The increase and decrease of the Moon are on the sixteenth day (at the beginning of each next half). Thus the increase and the decrease of the Moon are caused by the Sun. I shall now mention the increase and decrease of the stars and planets; and also describe the chariot of Rāhu later.
72. The chariot of the son of the Moon (Budha, Mercury) is bright, full of watery splendour. It is yoked with eight tawny horses and can move as fast as the wind.
73. The chariot resembles cloud. It has the frontal fender and the axle-tree at the bottom. The charioteer is divine and great. It has all the fittings, banner and flag-staff.
74-75. The chariot of Bhargava (Venus) is glorious. In refulgence it resembles the Sun. It is yoked with excellent horses born of the earth and having various colours. They are white (tawny), brown, blue, yellow, red, black, green, spotted and variegated. All the ten are highly blessed. They are not lean. They have the speed of the wind.
76. The chariot of Mars is glorious and golden. It is yoked with eight red, unimpeded horses. They are born of fire, and they can go everywhere. (Mars) traverses the signs of zodiac in straight, curved and circular lines.
77. Then the scholarly preceptor of Devas, Bruhaspati (Jupiter) of the family of Angiras, moves ahead in his golden chariot yoked with red horses.
78. Eight horses as speedy, as the wind and divine in nature, are yoked to it. In a constellation this planet stays for a year, then he traverses quickly.
79. Shanaischara (Saturn) rides in a chariot made of black iron and traverses slowly. His horses are variegated in colour. They are born of the ether.
80. Rahu’s chariot is of Tämasic nature (dark-coloured). Eight black horses, as speedy as the mind, are yoked to it.
81. Leaving the Sun, Rāhu rushes at the Moon during the lunar Parvan (i.e. the Full Moon). Leaving the Moon it rushes at the Sun during the solar Parvan (i.e. the New-Moon day).
82. Horses yoked to the chariot of Ketu are eight. They are as speedy as the wind. They have the colour like smoke from burning straw. They are strong. They are tawny (and variegated in colour) like donkeys.
83. These horses of the planets I have explained along with their chariots. They are fastened to Dhruva by gaseous. rays.
84. Being fastened by invisible gaseous rays, these (planets) being whirled, revolve in an orderly manner.
85. Being bound to Dhruva, the Moon, the Sun and the planets move about in the firmament. The planetary system united to Dhruva follows it as it whirls.
86. Just as a boat is carried along by the water in a river, so the abodes of Devas are carried by the gaseous rays. Hence all the groups of Devas are seen in the firmament by everyone.
87. There are as many gaseous rays as there are stars, They are tied to Dhruva. They whirl Dhruva and whirl by themselves.
88. Just as oil-crushers whirl and cause the wheel (of an oil-mill) to whirl, so also do the luminaries fixed (to Dhruva) on all sides by gaseous rays (bonds).
89. They move about like a fire-brand on being urged by the whirling wind. Since the wind bears the luminary bodies, it is called Pravaha.
90. Thus the cluster of the luminary bodies united to Dhruva traverses the firmament. The Gangetic porpoise-like appearance in the sky made up of the stars is Dhruva. If it is seen in the night, the sin committed during the day is quelled.
91. Persons looking at Dhruva regularly live for as many years, or even more, as there are stars in the “Gangetic porpoise” in the firmament.1
1. Verses 91-95 describe the heavenly Gangetic porpoise with various stars forming parts of its body.
92. This permanent Gangetic porpoise shall be realised in its various divisions. Its upper jaw is known as Uttānapada.
93. Its lower jaw is Yajña. Dharma resorts to the top of its head. Nārāyaṇa abides in its heart and Aśhvins stay in its forelegs.
94. Varuna and Aryaman are its hind thighs. Samvatsara is its penis and Mitra resorts to its anus.
95. In its tail are Agni, Mahendra, Marichi, Kaśhyapa and Dhruva. The four stars (?) and the Gangetic porpoise do not set.
96. The stars, Moon, Sun, planets and constellations stay in the sky with face up or in front. They are in the form of a wheel.
97. These are presided over by Dhruva. They circumambulate Dhruva which acts like the pivotal peg in the firmament.
98. Among Dhruva, Agni and Kaśhyapa Dhruva is the most excellent. It alone whirls round at the top of the mountain Meru.
99. With its face downwards it attracts the group of luminaries. Looking at Meru, it circumambulates it.