In the beginning, the deities who preside over the different places were established in their own realms, each embodying the essence of their domain. Among them, Prajāpati, the lord of creatures, came to be revered as the very embodiment of the year itself. From the eternal cycle of the seasons, all the various seasons were born, each arising from the primordial essence of time. From this unfolding of time and season, all beings came forth—bipeds, quadrupeds, birds, and every living creature. It is said that the very nature of being seasonal, the qualities of the seasons, and the sacred role of the ancestors are all described within this cosmic order. All beings, indeed, were born from these forces, emerging as time itself turned with the seasons. In every manvantara, the presiding deities of time remain firmly established, maintaining the cosmic rhythm. Likewise, the deities who preside over the sacred places remain present through their divine connection to those realms. From Svadhā and the Pitṛs, two daughters were born, celebrated throughout the worlds. Both were speakers of Brahman and accomplished yoginīs. Among the Agniṣvāttas, Menā was born from the mind itself. For the great mountain Meru, a being named Dhāraṇī was created as his wife. The Agniṣvāttas gave Menā in marriage to the mighty Himavat, the king of mountains. Menā, as the wife of Himavat, gave birth to Maināka, and Maināka’s son was Krauca, from whom the island Krañca received its name. Menā also bore Mandara as a son and had three renowned daughters. Dhātu’s wife was called Āyati, while Vidhātṛ’s wife was known as Niyati. From the ocean, Velā gave birth to a single, faultless daughter. To Prācīnabarhi, ten sons were born through Savarṇā, and among them, Dakṣa, the son of Svāyambhuva, took birth once more. Hearing of these ancient lineages, the sage Śāṃśapāyani questioned the Sūta, eager to know what had transpired before the interval of the Cākṣuṣa manvantara. In response, the Sūta spoke of the reason for Tryambaka’s curse. Bringing his daughters from their respective homes, the father honored them in his house. The eldest among them, Satī, became the wife of Tryambaka, the three-eyed Maheśvara. Yet Maheśvara, Lord Śiva, never showed humility toward Dakṣa, his father-in-law. Recognizing this, Satī and her sisters chose to remain in their father’s house. Dakṣa performed a special worship for Satī, but excluded her from the others, an act that was not approved by those present. Even after performing an inferior worship for Satī compared to her younger sisters, Satī addressed her father, saying, “I am the eldest and most distinguished; you ought to honor me.” But Dakṣa replied, “My children, though young, are superior, most distinguished, and worthy of your worship. They are devoted to Brahman, great ascetics, eminent yogis, and truly righteous—Vasiṣṭha, Atri, Pulastya, Angiras, Pulaha, and Kratu. Yet Śarva (Śiva) always competes with me and continually disrespects me.” Thus spoke Dakṣa, his mind confused and troubled. Angered by her father’s words, the goddess Satī spoke: “Therefore, father, I abandon this body—your own child.” Having bowed to the Self-born, she declared, “Even there, I was not born; I was born from the righteous.” Then, seated in deep concentration, she composed her mind, ready to depart from her mortal form.