From that maiden—Satyavati—who was born of the king’s seed, you yourself took birth, O blessed one. It was for the continuation of his lineage that the noble sage Parashara approached her and said, “O fortunate one, grant me union.” At his words, Satyavati was struck with astonishment throughout her body, for she remembered events from a past life. With modesty, she pointed out, “Behold, O lord, the sages standing on the far shore. How can there be union between us, seen by these?” Hearing her concern, Parashara, the great sage, created a dense mist, enveloping the entire region in darkness. Witnessing this wondrous act, Satyavati became even more astonished and bashful, her heart turning toward austerity. Yet she spoke again, “O sinless one, if I unite with you, my maidenhood will be lost. If my virginity is defiled, how will I return home, best of twice-born? Wise one, I wish to go home; I cannot remain. Consider this, O lord, and arrange what should follow.” With affection, Parashara replied, “Having fulfilled my wish, you shall remain a maiden. Choose a boon, O timid one, whatever you desire, O beautiful one. My favor has never before been fruitless, O pure-smiling lady.” Thus addressed, Satyavati asked for a supreme boon: that her limbs would always be fragrant. The blessed sage granted her this wish. Delighted and adorned with this unique fragrance, Satyavati united with Parashara. From that day, her scent could be perceived by people a yojana away. Because her fragrance reached so far, she became known by a new name—Yojanagandha—yet she was also called Satyavati, joyful with her unparalleled boon. Through her union with Parashara, Satyavati immediately conceived, and on an island in the Yamuna, she gave birth to the mighty sage’s son. This child, having obtained his mother’s permission, devoted himself to asceticism. He declared, “I will appear whenever I am remembered, for any task.” Thus was born Dvaipayana—so called because he was born on an island (dvīpa)—to Satyavati by Parashara. This wise one, Dvaipayana, established Dharma appropriate to each age, considering the lifespan and strength of mortals and the nature of the yugas. Out of compassion for Brahman and the Brahmins, he divided the Vedas for humanity, and so he became known as Vyasa, the arranger. Vyasa taught the four Vedas and the fifth Veda—the Mahabharata—to his disciples: Sumantu, Jaimini, Paila, and his own son Shuka. The supreme sage, bestower of boons, also taught Vaishampayana; through these disciples, the Samhitas of the Bharata were revealed separately. In the same lineage, Bhishma, son of Shantanu and Ganga, of immeasurable splendor, was born from the power of the Vasus—possessed of great might and fame. Elsewhere, the renowned sage Ani Mandavya, learned in the Vedas, once suffered impalement on a stake, being mistaken for a thief. Long ago, this ancient seer summoned Dharma and asked, “In childhood, I pierced a single Shakuntika bird with a reed; I remember this as my sin, Dharma—I recall no other evil. Why then did my immeasurable ascetic merit not prevail? The killing of a Brahmin is heavier than the slaying of all creatures.” Dharma replied, “Therefore, you shall be born from the womb of a Shudra, because of this sin.” Thus, the wise Vidura—righteous and virtuous—was born from that act. Sanjaya, wise as a sage, was born a charioteer from Gavalgana. From Surya, the mighty Karna was born to Kunti, bearing natural armor and earrings that shone upon his face. For the welfare of the worlds, Vishnu Himself, revered by all, was born of Vasudeva and Devaki, famed throughout the universe. That God, without beginning or end, is the creator and lord of the universe—the imperceptible and imperishable Brahman, the primordial essence composed of the three gunas. He is the immutable self, the origin and master of nature, the cosmic artificer, established in sattva, eternal and unchanging. He is the infinite, unmoving God—the swan, Narayana, the Lord—sustainer, unborn and unmanifest, whom the wise call the supreme, imperishable. He is the absolute, devoid of qualities, the universe itself, without beginning, unborn and imperishable; that person, the all-pervading creator, ancestor of all beings. To establish righteousness, He was born among the Andhakas and Vrishnis, as two mighty warriors skilled in weapons and all scriptures. Satyaki and Kritavarma, devoted to Narayana, were born from Satyaka and Hriddika, both masters of arms. From the seed of Bharadvaja, which grew in a vessel, Drona was born—endowed with the austerity of the sage. From Gautama, twins were born: Kripa, of great strength, from the arrow-pillar, and Ashvatthama’s mother. Then Ashvatthama, mighty in strength, was born from Drona; likewise, Dhrishtadyumna, whose brilliance equaled fire. In the Vedic sacrifice, from the fire itself, a hero armed with a bow and endowed with valor was born for the destruction of Drona. Thus, from these wondrous births and deeds, the great souls who shaped the destiny of the world came forth, each fulfilling their purpose as ordained by Dharma and divine will.