Among the sons of King Yayāti, Puru was the youngest, yet he alone upheld his father’s command with unwavering devotion. In the western lands, his queen Uttara bore him two more sons, Druhyu and Anu. Altogether, this illustrious king, with his wives, was blessed with nine sons. Of these sons, Sahasrajit was the eldest, followed by Kroshatru, Nala, Ajita, and Raghu. Shatajita, another of the king’s sons, had three sons of his own, all celebrated for their righteousness. Among them, Haihaya fathered a son named Dharma, who became renowned by that very name. Dharma’s son was Dharmanetra, whose own son was Kirti, and Kirti’s son was Samjita. Bhadrasrenya’s line continued with his heir, the noble king Durdama. Dhanaka, another descendant, had four sons, all esteemed throughout the world. The fourth among them was Kritavira, from whom was born the famous Kartavirya Arjuna. For Kartavirya Arjuna, it was Rama Jamadagnya—Janardana himself—who became his destroyer in time. These descendants were all skilled in the use of weapons, strong, valiant, righteous, and deeply reverent. Among them was Jayadhvaja, a powerful king devoted to Narayana. These great souls, their hearts full of devotion to Rudra, worshipped Shankara with sincerity. Yet, seeking refuge in Viṣṇu, the divine upholder of righteousness, Jayadhvaja became as a father to us, wholly absorbed in the worship of the Supreme Lord. Know that all kings who dwell upon the earth are born from a portion of Viṣṇu himself. Viṣṇu, the protector of the world—Hari—is ever worthy of worship. The wise have described three divine forms as the causes of all creation, preservation, and destruction: Brahmā, embodying the quality of rajas, creates; Hara, embodying tamas, brings destruction. The blessed Viṣṇu—Keśava, the slayer of Keśi—is ever to be worshipped. It is said that Rudra, the destroyer, is to be worshipped by those who seek liberation. At the end of each kalpa, the Lord, taking on the quality of tamas, brings about dissolution. The bearer of the trident, with the power of knowledge, destroys all existence. Yet, it is by sattva that beings are liberated, and Lord Hari is of the very essence of sattva. Endowed with this purity, he brings about liberation; therefore, the Lord Hara too is to be worshipped. The sages have declared that one’s own duty is the true path to liberation; no other path is accepted by the wise. The supreme duty, above all, is the worship of the ancient and immeasurably powerful Lord. Even our ancestor Arjuna performed his own duty faithfully. In all matters, the sages are the final authority; whatever they declare is indeed the truth. Thus, filled with great zeal, all of them journeyed to the hermitage of the Seven Sages to seek guidance. It is said that whatever deity a man desires, that indeed becomes his own deity. Yet, O kings, know that this rule does not always hold, for at times it may be otherwise. For the Brāhmaṇas, Agni, Āditya, Brahmā, and the bearer of the Pināka bow are declared as their deities. Likewise, Soma is the deity for the Gandharvas, and the same for the Yakṣas as well. Śaṅkara is worshipped by the Rākṣasas, Rudra too, and for the Kiṃnaras, it is Pārvatī. For the Manus, Umā Devī is revered, as well as Viṣṇu together with the Sun. For the Vaikhānasa sages, the Sun is their chosen deity, and for ascetics, it is Maheśvara. For all beings, the Blessed Lord Brahmā, god of gods and lord of creatures, is ever worthy of worship. Therefore, he whose banner is victory—he alone—is truly worthy of Viṣṇu’s worship.