From the Supreme Lord, there was born a son to Kaśyapa. From this son, the second mind-born offspring of Kaśyapa came into being. Through him, the sons of Vṛkṣa, known as the Haryaśvas, were brought forth. But then, Dakṣa, filled with anger, prepared himself to pronounce a curse. Yet, before he could do so, Dakṣa reached an agreement with the supreme lord Brahmā. From that arrangement, Nārada was again born, he who perceives the dangers that arise from curses. At this point, the narrator expresses a desire to hear the true account of those sons of the Prajāpati. The mighty sons assembled together, and to them Nārada spoke. He asked them, “How will you create beings above, below, and in between?” Yet, even now, these sons do not return, just as rivers, once reaching the ocean, do not flow back. Then, the lord created a thousand more sons in Vairiṇī. Nārada, as before, conveyed to them the same teaching he had already spoken. He said, “The path your brothers took must also be followed by you; there is no doubt in this.” Thus, they were properly instructed, their minds clear and steady, and even to this day, desiring expansion, they do not return. For one who acts carelessly perishes swiftly; this is not the way of the wise. Dakṣa, seeing this, declared, “Let Nārada not be destroyed here; let him dwell in the womb.” Turning his intent towards creation, Dakṣa then brought forth sixty renowned daughters in Vairiṇī. Among those who received these daughters were Dharma, Soma the blessed, and other great sages as well. It is said that one who acts in this way becomes long-lived, renowned, fortunate, and indeed the progenitor of beings. Now, let us listen in detail to the origins during the time of Vaivasvata Manu. Among the daughters were Arundhatī, Vasurjāmā, Lambā, Bhānu, and Marutvatī. Dakṣa, son of Prachetas, gave ten of his daughters as wives to Dharma. The wise say that these daughters, being of superior nature, were given to the gods. All of these daughters, composed of mantra, are remembered in the various Manvantaras that have passed. Among them were Vitti, Vivitti, Ākūti, and Kūti—these are their names, and they are also renowned as the names of sacrifices. In the Svārociṣa Manvantara, the Tuṣitas were present, and the Satyas in the Uttama Manvantara. The Sādhyas, called by name in the Cākṣuṣa Manvantara, were born from Chanda. It is remembered that these Sādhyas accompanied Manu during the Cākṣuṣa Manvantara. During the interval of the Cākṣuṣa Manvantara, those Tuṣitas spoke amongst themselves, saying, “Entering this illustrious Sādhya state, we have become Sādhyas.” Having spoken thus, all of them, during the Cākṣuṣa Manvantara of Manu, were present. There, Nara and Nārāyaṇa were again born. In the previous Svārociṣa Manvantara, these two, sons of Tuṣita, had resided. It is said: Manas is assent, Prāṇa is life-breath, and Nara is the powerful Apāna. Vibhu and Prabhu were also born; thus, twelve Sādhyas came into being. Now, hear again the names of those Tuṣitas: sight, hearing, taste, smell, touch, intellect, and mind. The Vasus, sons of Vasu, are considered the younger brothers of the Sādhyas.