Karūṣa, Pṛṣadhra, and Pāṃśu are remembered as the ninth among the groups, and thus, with these, the seventh is recounted among them. The narrative pauses, questioning whether further details and order need to be narrated at this point. Now, the third section is to be begun in detail, including its introduction. “O Brahmins,” the sage addresses, “listen as I recite this section in summary. O twice-born, hear the creation in detail and in sequence.” Along with the great hosts of gods, sages, and Dānavas, and with humans, animals, birds, and immovable beings, the creation of Vaivasvata will be declared, after bowing to Vivasvat. In the previous Svāyambhuva Manvantara, there were seven great sages. The mighty sages, sons of Dakṣa, Bhṛgu, and others, again, seven mind-born sages were born. By those great souls, creators of progeny, offspring were produced. The origin of those whose knowledge and deeds are pure will now be declared. The whole world was again filled, adorned with planets and stars. These offspring were considered as sons; the best among the good are asked to tell of them. Having reached another Manvantara, it is indeed the Vaivasvata Manvantara. In the world of people, those who return once are born. These illustrious ones, at the great sacrifice extended by Varuṇa, are all descendants of the Grandfather—may that become our welfare. They arrived in the epoch of Svāyambhuva for the purpose of creation. In the great sacrifice of the god, bearing the form of Vāruṇī, the seers were born in that prolonged sacrifice; thus, this is known as the second creation. Atri and Vasiṣṭha—these eight are sons of Brahmā. All the limbs of sacrifice and the embodied Vaṣaṭkāra exclamation, as well as the Ṛgveda, arose, adorned in its proper sequence. Established for the sake of sacrifice, endowed with hymns, Brāhmaṇa texts, and mantras, he was accompanied by the Gandharvas, beginning with Viśvāvasu. Through union with the descendants of Angiras, he became two-bodied and two-headed. The Vaṣaṭkāra was the support, as were the acts of restraint and release. The goddesses, wives, and mothers, having forms called Surūpā and bearing the appearance of Varuṇa, came forth. By the ordinance of the meaning destined for the Brahmarṣis, there is no doubt. The Grandfather performed the offering as prescribed, with mantras, as a flow of oblations. From his radiant energy, among the worlds, a fiery being was born. Taking his own seed into the vessel of ghee, he made the offering. Radiant and endowed with form, possessing their own powers and qualities, they appeared. Hiraṇyagarbha, seeing that flame, pierced and emerged. Mahādeva also arose, and seeing Brahmā, he spoke. He recognized first, “Let this god be my son.