Hear now a sacred tale, as once Śaunaka, the wise sage, addressed Sūti with reverence: “O most fortunate one, tell me—what are the names of the Aśvins, and from whose lineage do they arise?” Sūti replied: “Long ago, a devoted ascetic performed severe austerities for Kṛṣṇa, worshipping Him in the Himalayas for a hundred thousand years. This great sage shone with the radiance of Brahman, his very being blazing with spiritual brilliance. As a boon, he chose to be untouched by the world, his self transcending all nature. Thus, he became known as Ākāśavāṇī, the celestial-voiced. Yet, a message came to him: ‘Accept the taking of a wife.’ At that time, Brahmā himself bestowed upon him a wife—the mind-born daughter of the ancestors. Such was her power that merely remembering her would remove all fear, even from the thunderbolt itself. The sage, however, abandoned Kalyāṇamitrā, the mother, and the great sage pondered the bonds of kinship, reflecting that whether one is a brother or not, he should be honored, O best of gods. Having spoken thus, the sage Sutapa returned home with his son. But soon his two sons were afflicted by disease. The Sun, lord of the three worlds, approached the sage Bharadvāja and spoke: ‘O Bharadvāja, chief among sages, regarding the fault of my sons, know this—Brahmā, Viṣṇu, Maheśa, and all the gods are ever devoted to the Brahmin, and everywhere in the worlds, the gods are worshipped. When the Brahmin is satisfied, even Nārāyaṇa Himself is pleased. There is no holy place equal to the Ganga, nor any god greater than Kṛṣṇa. There is no dharma higher than truth, nor is there any virtuous woman greater than Pārvatī. There is no enemy more formidable than disease, nor anyone more worthy of honor than the guru. No austerity surpasses the vow of Ekādaśī, nor is there any fast superior to it. Among all the orders of life, the Brahmin is supreme; there is no teacher equal to the Brahmin.’ Hearing these words of the Sun, Bharadvāja bowed before him. ‘In due time,’ the Sun continued, ‘your two sons will become honored recipients of sacrifice.’ With his heart anxious, Bharadvāja went to the sacred Ganga, intent upon serving Hari. By the blessing of the twice-born, those two sons became honored and worthy of sacrifice; indeed, by the grace of the Brahmin’s feet, one becomes victorious everywhere. Whoever, rising early in the morning, recites, ‘Salutations to the Brahmins,’ attains the merit of all holy places, for all the sacred tirthas of earth are present in the ocean. By drinking water that has washed the feet of a Brahmin, as long as the earth endures, one is purified. Whoever drinks with devotion the sacred water from a Brahmin’s feet—even one afflicted by severe disease—will find relief, O twice-born. Whether ignorant or learned, the twice-born who is purified by the sandhyā rites is to be honored. One should neither strike nor curse a Brahmin, even if he strikes or curses; he is to be honored a hundred times more than cows and is regarded as a devotee of Hari. The twice-born who partakes of water from a Brahmin’s feet, or his offered food, is blessed. He who observes the fast of Ekādaśī and always worships Kṛṣṇa, he who eats the remnants of food offered as naivedya, such a one is pure. Food, excrement, milk, or urine not offered to Viṣṇu is unfit; but Brahmā and all his sons are ever devoted to Viṣṇu. In all relationships—ancestors, maternal grandfathers, even the teacher—one must consider: what kind of teacher is he, what kind of father, what kind of son, what kind of friend? Among the twice-born, a Brahmin who is not a Vaiṣṇava is surpassed by a Vaiṣṇava, even if that Vaiṣṇava is of the lowest birth.” Thus, the sacred narrative unfolds, extolling the glory of devotion, the Brahmin, the holy Ganga, and the supreme worship of Hari.