Thus, when the sage Parashara addressed her with compassion and offered a boon, the maiden chose the supreme blessing of sweet fragrance for her body. The blessed Lord, pleased with her request, granted her the boon she desired. Delighted, and now adorned with the qualities and grace of womanhood, she entered into union with the sage of wondrous deeds. From that time, her fragrance became so enchanting that men on earth could perceive it from a yojana away. Because her scent reached so far, she became known by a new name—Satyavati—and rejoiced in the unrivaled boon she had received. United with Parashara, Satyavati immediately conceived, and on an isle in the Yamuna, she gave birth to the mighty son of Parashara. This child, having sought his mother’s permission, fixed his mind on asceticism and declared, “I will appear whenever remembered, for any task.” Thus was born Dvaipayana to Satyavati by Parashara, and because he was placed on an island at birth, he came to be known as Dvaipayana. This wise one, Dvaipayana, established Dharma appropriate to each age, considering the lifespans, strength, and condition of mortals in each yuga. Wishing to favor Brahman and the Brahmins, he divided the Vedas for the benefit of all, and so he is remembered as Vyasa. He taught the Vedas and the fifth Veda, the Mahabharata, to his disciples—Sumantu, Jaimini, Paila, and his own son Shuka. The supreme Lord also taught Vaishampayana, and through these disciples, the Samhitas of the Bharata were separately revealed. In the same lineage, Bhishma, the son of Shantanu and Ganga, was born from the power of the Vasus. Bhishma was a being of immeasurable splendor, great might, and fame. There was also the blessed sage Ani Mandavya, renowned and learned in the knowledge of the Vedas. In ancient times, he was impaled on a stake, mistaken for a thief due to suspicion. Remembered as Ani Mandavya, the illustrious sage, he summoned Dharma and spoke: “In childhood, I once pierced a Shakuntika bird with a reed; I remember this as my only sin, Dharma, for I recall no other evil. Why then did my immeasurable ascetic merit not protect me? The killing of a Brahmin is a heavier sin than the slaying of all creatures.” Dharma replied, “Because of this act, you shall be born from the womb of a Shudra.” Thus, from that sin, the wise Vidura, righteous and virtuous, was born. Sanjaya, akin to a sage, was born as a charioteer from Gavalgana. From Surya, the mighty Karna was born to Kunti, bearing natural armor and radiant earrings upon his face. For the benefit of the worlds, Vishnu—revered by all—appeared from Vasudeva and Devaki, possessing great fame. That god, without beginning or end, is the creator and lord of the universe, the 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 sustainer—unborn and unmanifest—whom the wise call the supreme, imperishable. He is the absolute, beyond qualities, the universe itself, without beginning, unborn and imperishable; the all-pervading creator, the ancestor of all beings. To establish righteousness, he was born among the Andhakas and Vrishnis, as two mighty warriors, skilled in all weapons and 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 sage’s austerity. From Gautama came twins: Kripa, of great strength, from the arrow-pillar, and Ashvatthama’s mother. Then Ashvatthama himself, mighty in strength, was born from Drona. Likewise, Dhrishtadyumna, whose brilliance equaled fire, was born. In a great Vedic sacrifice, from the fire itself, a hero was born—armed with a bow and endowed with valor—for the destruction of Drona. Likewise, from the altar, Krishna was born, radiant and auspicious, shining with the finest appearance. Prahlada’s disciple, Nagnajit, became powerful, and his offspring—destructive of righteousness—was born from the anger of the gods. Shakuni, son of the king of Gandhara, was born, as was Saubala; the mother of Duryodhana bore those skilled in wealth. From Krishna Dvaipayana, Dhritarashtra, lord of people, was born in the field of Vichitravirya, as was Pandu, mighty in strength. Vidura, skilled in righteousness and wealth, wise and free from sin, was also born from Dvaipayana, but in a Shudra womb. To Pandu were born five sons, each equal to the gods. Among the two wives, the one with superior qualities bore Yudhishthira. Yudhishthira was born from Dharma, Bhima from the wind-god, and Arjuna—radiant and foremost among all bearers of weapons—from Indra. Nakula and Sahadeva, both endowed with beauty and devoted to serving their elders, were born from the Ashvins. Likewise, the wise Dhritarashtra begot a hundred sons, with Duryodhana at their head, as well as Yuyutsu and Karna. After Duryodhana came Duhshasana, Duhsaha, Durmarshana, Vikarna, Chitrasena, and Vivingshati, O Bharata.