In the sacred month of Caitra, offering a golden Garuḍa brings one to the Vaiṣṇava abode, and it is said that the magnificent Skanda Purāṇa, spoken by Skanda himself, consists of eighty-four thousand verses. During the Kalpa, after considering the righteous ones, one should present the Tatpuruṣa, along with the Vāmana Purāṇa, which contains ten thousand verses, and the tale of Hari in the Dhauma Kalpa. At the autumnal equinox, it is prescribed to give instruction on dharma, artha, and other virtues, as well as the Kūrma Purāṇa, consisting of eight thousand verses, spoken by Kūrma in the netherworld. On the occasion of Indradyumna, one should offer this Purāṇa with a golden Kūrma; and the Matsya Purāṇa, with its thirteen thousand verses, spoken at the dawn of the Kalpa, should also be given. The Matsya Purāṇa is to be offered to Manu at the equinox, accompanied by a golden fish; likewise, the Garuḍa Purāṇa, eight thousand verses as spoken by Viṣṇu in the Tārkṣya Kalpa, is to be given. From the cosmic egg arose Garuḍa, and this Purāṇa should be offered with a golden swan, for Brahmā spoke of the greatness of the Brahmāṇḍa after due consideration. Before all these offerings, the reciter should be honored, and the twice-born should be fed with milk-rice. At every festival, gifts of cows, land, villages, gold, and other valuables should be bestowed. At the conclusion, the brāhmaṇa should be worshipped, and the Saṃhitā manuscripts placed in an auspicious spot, wrapped in linen and similar materials. Nara and Nārāyaṇa must be worshipped, and the books adorned with flowers and other offerings. After giving cows, food, land, and gold, and feeding the brāhmaṇas, one should humbly ask forgiveness. Great gifts and various jewels should be distributed, with two or three pairs given each month. At the beginning of one’s journey, giving gifts is prescribed for the devotee; all acts of worship should be performed together with the reciters. Those who give books of histories and ancient tales, after proper worship, attain long life, health, heaven, and liberation. Agni then spoke: “I shall tell you of the Solar and Lunar dynasties and the lineages of kings. Hari became Brahmā, born from the lotus, and Marīci was Brahmā’s son. From Marīci came Kaśyapa, and from Kaśyapa, Vivasvān. Vivasvān’s wives were Saṃjñā, Rājñī, and Prabhā, daughters of Raivata. Prabhā bore Revanta and Prabhāta to the Sun; Saṃjñā, through Tvaṣṭrī, bore Manu, and Yama and Yamunā, twins, to Yama. Chāyā and Saṃjñā bore Sāvarṇi Manu and Vaivasvata Manu, as well as Śani, Tapatī, Viṣṭi, and again to Saṃjñā, the Aśvins. Vaivasvata Manu had many sons, but none equaled him: Ikṣvāku, Nābhāga, Dhṛṣṭa, and Śaryāti among them. Nariṣyanta, Prāṃśu, Nābhāga, and Iṣṭa were the best of beings; Karuṣa and Pūṣadhra were mighty ones in Ayodhyā. Manu had a daughter named Ilā, who bore Purūravas from Budha. After Purūravas’s birth, Ilā became Sudyumna. From Sudyumna came three kings: Utkala, Gaya, and Vinatāśva. Utkala ruled Utkala, Vinatāśva ruled in the west, and all directions belonged to the illustrious King Gaya. By Vasiṣṭha’s command, Sudyumna obtained the city of Pratiṣṭhāna. Sudyumna, having gained the kingdom, gave it to Purūravas. Nariṣyanta’s sons became the Śakas, and Nābhāga’s son was Vaiṣṇava. Ambarīṣa was protector of the people; from Dhṛṣṭa came the Dhārṣṭaka lineage; from Śaryāti, Sukalga and Narttu, and from Anarta, King Vairohya. There was the land of Anarta, with the city Kuśasthalī. Reva’s son was Raivata, named Kakudmī, righteous in conduct. He was the eldest of a hundred sons, and, having obtained the kingdom of Kuśasthalī, he went with his daughter to hear Gandharva music before Brahmā. For the gods, only a moment passed, but for mortals, many ages went by. Swiftly, he returned to his city, now filled with Yādavas. He found the city Dvāravatī, beautiful with many gates, protected by the Bhojas, Vṛṣṇis, and Andhakas, with Vāsudeva at their head. Knowing his daughter Revatī to be blameless, he gave her to Baladeva. After performing austerities on Mount Sumeru, Raivata went to Viṣṇu’s abode. Nābhāga had two sons, both Vaiśyas who attained Brāhmaṇa status. From Karūṣa came the Kārūṣas, fierce Kṣatriyas. Pṛṣadhra became a Śūdra after killing his teacher’s cow. From Manu’s son Ikṣvāku, Devarāṭ was born from Vikukṣi. From Vikukṣi came Kakutstha, whose son was Suyodhana. Suyodhana’s son was Pṛthu, and Viśvagaśva was Pṛthu’s son. Āyuṣ was his son, whose son was Suthodhana; his son was Pṛthu, and Viśvagaśva was again the son of Pṛthu. From Śrāvanta came Vṛhadaśva; from him, Kubalāśva, and then King Dhundhumāra, who was formerly called Dhundhu. Dhundhumāra had three sons: Dṛḍhāśva, Daṇḍa, and Kapila. From Dṛḍhāśva came Haryaśva and Pramodaka. From Haryaśva came Nikumbha; from Nikumbha, Saṃhatāśva; and from Saṃhatāśva, both Akṛśāśva and Saṃhatāśva’s sons. Yuvanāśva was the son of Raṇāśva; from Yuvanāśva came Māndhātṛ; from Māndhātṛ, Purukutsa and Mucukunda as the second son. From Purukutsa came Trasadasyu, born of Narmadā; from Trasadasyu, Sudhanvā was born, and from Sudhanvā, Tridhanvā. From Tridhanvā came Taruṇa, whose son was Satyavrata; from Satyavrata came Satyaratha, and his son was Hariścandra. From Hariścandra came Rohitāśva; from Rohitāśva, Vṛka was born; from Vṛka, Vāhu, and from Vāhu, Sagara, whose beloved wife was Prabhā. Prabhā became the mother of sixty thousand sons; from Tuṣṭā and Aurvā, Bhānumatī bore Asamañjasa as the only king. Thus, the dynasties of the Sun and Moon, the lineages of kings, and the sacred traditions of offering, worship, and giving are recounted, illuminating the path of righteousness and the glory of those who uphold dharma.