In the era of Vaivasvata, among the twelve radiant Ādityas, Aṃśu shone as one of their number. Ariṣṭanemi’s wives bore him sixteen children, and among the wise Bahuputra’s line, Vidyut gave birth to four daughters. Pratyangiras’s sons were renowned, but the best among them was Kṛśāśva, famed as the bearer of divine weapons. As the sun rises and sets in every age, so too, Hiraṇyakaśipu was born from Diti and Hiraṇyākṣa from Kaśyapa, their births recurring through the cycles of time. Siṃhikā, born as a daughter, became the wife of Vipracitti, and from her sprang a mighty race beginning with Rāhu, the Saiṃhikeyas. Hiraṇyakaśipu himself fathered four sons, all celebrated for their strength: Anuhrāda, Hlāda, Prahlāda—who was especially devoted to Viṣṇu—and Saṃhrāda. Hlāda’s son was Hrada, and Hrada’s line continued through his sons Āyuṣmān, Śibi, and Āskala. Prahlāda’s own son was Virocana, from whom was born the great Bali. Bali, in turn, had a hundred sons, the foremost among them being Bāṇa. In a previous age, Bāṇa’s ardent devotion pleased the Lord of Umā (Śiva), and he received a boon: to dwell ever at the Lord’s side. Hiraṇyākṣa, another mighty being, had five sons—among them Sambarāsura and Śakuni, as well as Dvimūrdhā, Śaṅkura, and Ārya. Danu, too, had a hundred sons, spreading her lineage far and wide. Among these families, Swarbhānu’s daughter was Prabhā, while Puloman’s daughter was known as Śacī. Other notable daughters included Upadānavī, Hayaśirā, Śarmiṣṭhā, and Vārṣaparvaṇī. Pulomā and Kālakā, both daughters of Vaiśvānara, became wives to Kaśyapa and bore him countless sons. Prahlāda’s descendants included forty million Nivātakavacas, a formidable host. Tāmrā, another progenitor, had six daughters: Kākī, Śvenī, Bhāsyā, Gṛdhrikā, Śruci, and Sugrīvā. From these daughters came crows and other birds, and from Tāmrā herself also descended horses, camels, as well as Aruṇa and Garuḍa. Vinatā gave birth to a thousand sons, while from Surasā came the serpents. Kadrū, too, bore a thousand offspring, among whom were the great serpents Śeṣa, Vāsuki, and Takṣaka. Krodhavaśā was the mother of fanged creatures, and Surabhi gave rise to cows, buffaloes, and all manner of hoofed animals. Ira brought forth the grasses and plants that cover the earth. From Khasā were born the Yakṣas and Rākṣasas, as well as the offspring of sages and Apsaras. Ariṣṭā gave rise to the Gandharvas, both those that are steadfast and those that move, all through Kaśyapa’s lineage. The descendants of these ancient beings are beyond counting. In time, the gods prevailed over the Dānavas. Diti, grieving the loss of her sons, sought to please Kaśyapa, yearning for a child who would vanquish Indra. She conceived such a son, but as she slept after washing her feet, Indra found his chance. He entered and split the embryo, from which arose the Maruts—fifty-one companions of Śakra (Indra), radiant with energy. All these events unfolded as Hari (Viṣṇu) and Brahmā, after consecrating King Pṛthu, apportioned the kingdoms of the world. Hari assumed lordship over all others. Among the twice-born and herbs, the moon reigns; Varuṇa is king among the waters; Vaiśravaṇa rules among kings; and Viṣṇu is sovereign among the suns. Pāvaka is chief among Vasus, Vāsava (Indra) among the Maruts, Dakṣa among the Prajāpatis, and Prahlāda is lord of the Dānavas. Among ancestors, Yama is king; Hara (Śiva) is master of all beings; Himavat is lord of mountains, and the ocean is ruler of rivers. Among Gandharvas, Citraratha is foremost; among Nāgas, Vāsuki; among serpents, Takṣaka is king; and among birds, Garuḍa soars above all. Airāvata leads the elephants, Govṛṣa the bulls and cows, the tiger is king of beasts, and Plakṣa stands as lord of trees. Uccaiḥśravās is the noblest of horses, Sudhanvā the ancient guardian; in the south, Śaṅkhapada is protector, while Ketumān watches over the waters. Agni then spoke of creation itself: The first creation is that of Brahmā, the great progenitor; the second is the subtle elements, the creation of beings. The third is born of mind, known as the Aindriyaka creation, arising from intellect and thus considered natural. The fourth creation is called principal, marked by the immovable beings; among them, the creation called Tiryakstrotas is mutual. The sixth creation is of the upward-flowing, the creation of the gods; the seventh is the downward-flowing, which is human creation. The eighth is the creation of favor, both Sāttvika and Tāmasa in nature. Of these, five are called modified creations, and three are natural. The natural, the modified, and the Kaumāra creation together make nine, all arising from Brahmā and forming the fundamental causes of the world. Khyāti and her sisters, daughters of Dakṣa, became wives to Bhṛgu and other sages. The cycles of creation—eternal and occasional—are described in threefold manner by the wise. The natural creation occurs daily, following each intermediate dissolution; wherever it happens each day, it is called the eternal creation. From Khyāti, the wife of Bhṛgu, were born the gods Dhātā and Vidhātā, and Śrī, beloved of Viṣṇu, praised by Indra for her gifts of prosperity. Dhātā and Vidhātā each had two sons: Prāṇa and Mṛkaṇḍuka. From Mṛkaṇḍu came the sage Mārkaṇḍeya, and then Vedaśirā. Paurṇamāsa was born as Marīci’s son. From Smṛti, Aṅgiras’s sons were Sinīvālī and Kuhū. Rākā and Anumati were born from Atri, while Anasūyā gave birth to Soma, Durvāsas, and Dattātreya, the great yogin. Pulastya’s wife, out of love, bore him Dattoli. Pulaha and Kṣamā had Sahiṣṇu and Karmapādikā. Sannati and Kratu brought forth the mighty Bālikhilyas, sixty thousand in number, each no larger than a thumb-joint. Thus, the world was filled with countless beings, each with their own place and purpose, in the grand tapestry woven by the ancient seers and the will of the divine.