tasminn akṣe kṛtamūlo dvitīyo 'kṣas turyamānena sammitas taila-yantrākṣavad dhruve kṛtopari-bhāgaḥ.

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tatratyānāṁ divasa-madhyaṅgata eva sadādityas tapati savyenācalaṁ dakṣiṇena karoti; yatrodeti tasya ha samāna-sūtra-nipāte nimlocati yatra kvacana syandenābhitapati tasya haiṣa samāna-sūtra-nipāte prasvāpayati tatra gataṁ na paśyanti ye taṁ samanupaśyeran.

For the people on Meru, the sun give heat at all times, being situated at midday. The sun keeps Meru to the left and to the right. When it rises in one city, it sets at the city diametrically opposite. When it shines with perspiration at noon, it is midnight at the city diametrically opposite. Those who see the sun set and rise do not see where it has gone in the interim.

Tatrāyānām means “those situated on Meru.” Though the sun keeps Meru on its left (savyena) with relation to the moving constellations,[54] being turned by the parvartaka- pravaha wind, it keeps the sun to the right on a daily basis, under the control of the zodiac belt. The sunrise means seeing from far off apparently in contact with the earth, because of the sun’s rotational movement. Seeing the sun apparently in the middle of the sky is noon. Sunset is not seeing the sun, because it apparently enters the earth. Midnight is the sun in a very far position from the observer. Thus the following śruti statement when one is standing on the ocean shore is conventional, not actual. Adbhyā vā eṣa prātar udety apaḥ sāyaṁ praviśati: the sun rises from the ocean in the morning, and enters it in the evening.

The arrangements for rising, setting, midday and midnight according to the different varṣas are next described. Viṣṇu Purāṇa says yair yatra dṛśyate bhāsvān sa teṣām udayaḥ smṛtaḥ: wherever the sun is seen by particular persons, they call that the sunrise. First sight of the sun is called sunrise. Nimlocati means “sets.” Where the sun rises, simultaneously it sets at a point exactly opposite. When, after a period of thirty ghaṭikās[55] after sunrise, the sun is in the middle of the sky, causing perspiration (syandena), at the opposite point it is midnight (prasvāpayati), after thirty ghaṭikās. Persons who see the sun set and then rise, do not see where the sun has gone. That is the meaning when it is said that they sleep. Amongst the four directions around Meru, wherever the sun is seen to rise, it is noon in the varṣa to the east, midnight to the varṣa in the west, and sunset in the varṣa to the north. And when it is noon, it is sunset in the eastern varṣa, sunrise in the western varṣa and midnight in the northern varṣa. When one sees sunset, it is noon in the western varṣa, midnight in the eastern varṣa and sunrise in the northern varṣa. All the people situated in all the varṣas consider themselves situated to the south of Meru and simply see sunrise, noon and sunset in their own varṣa, and know the events of the sun in other varṣas by the previously mentioned conception.

In the Viṣṇu Purāṇa it is said:

śakrādīnāṁ pure tiṣṭhan spṛśaty eṣa pura-trayam

vikarṇau dvau vikarṇa-sthas trīn koṇān dve pure tathā 

Situated in one city, the sun touches three other cities and two intermediate places. Situated at an intercardinal city, the sun touches three intercardinal cities and two cardinal cities.

Situated in any of the cardinal cities, the sun touches three cardinal directions and two intercardinal directions. Situated in the eastern varṣa at noon, there is sunrise in the southern varṣa, sunset in the northern varṣa. This is the meaning of touching three cardinal directions. And in the southeast varṣa it is the first yāma[56] and in the northeast varṣa it is third yāma of the day. This is the meaning of touching two intercardinal points (dva vikarṇau). If the sun is situated in an intercardinal varṣa then one touches three intercardinal points and two cardinal points. If the sun is situated in the southeast varṣa at noon, it is sunrise in the southwest varṣa, sunset in the northeast varṣa. It is the first yāma in the southern varṣa and the third yāma in the southern varṣa. Thus two cardinal points are touched. The same follows for being situated at any other intercardinal or cardinal point.

|| 5.21.10 ||

yadā caindryāḥ puryāḥ pracalate pañcadaśa-ghaṭikābhir yāmyāṁ sapāda-koṭi-dvayaṁ yojanānāṁ sārdha-dvādaśa-lakṣāṇi sādhikāni copayāti.

When the sun travels from Devadhānī, the residence of Indra, to Saṁyamanī, the residence of Yamarāja, it travels 23,775,000 yojanas[57] in fifteen ghaṭikās (six hours).

Sādhikāni means 25,000 yojanas.

|| 5.21.11 ||

evaṁ tato vāruṇīṁ saumyām aindrīṁ ca punas tathānye ca grahāḥ somādayo nakṣatraiḥ saha jyotiś-cakre samabhyudyanti saha vā nimlo-canti.

From the residence of Yamarāja the sun travels to Nimlocanī, the residence of Varuṇa, from there to Vibhāvarī, the residence of the moon-god, and from there again to the residence of Indra. In a similar way, the moon, along with the other stars and planets, becomes visible in the zodiac belt and then sets.

Saha vā means saha eva.

|| 5.21.12 ||

evaṁ muhūrtena catus-triṁśal-lakṣa-yojanāny aṣṭa-śatādhikāni sauro rathas trayīmayo 'sau catasṛṣu parivartate purīṣu.

Thus the chariot of the sun-god, meant for worship, travels through the four residences mentioned above at a speed of 3,400,800 yojanas in a muhūrta.[58]

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