Though she spoke to him, the great ascetic Dhruva, unwavering in his devotion, did not even glance at her. Instead, he joyfully continued to recite the name of Hari. In that place, all obstacles vanished, and then Viṣṇu himself appeared, radiant like a dark cloud and riding upon Garuḍa. Surrounded by all the gods and praised by the great sages, the blessed Viṣṇu, destroyer of foes, came near to Dhruva. As Viṣṇu approached, Dhruva wondered, “Who is this?” and, as if drinking in the sight with his eyes, gazed upon Hṛṣīkeśa, the Lord of the world. Dhruva, shining with spiritual radiance, stood reciting “Vāsudeva,” and Govinda gently touched his face with the edge of his conch shell. At that moment, Dhruva attained supreme knowledge and realized the highest Person; with palms joined in reverence, he praised Hari, Lord of all worlds. He prayed, “Be gracious, Lord of the gods, bearer of conch, discus, and mace, soul of the world, knower of the Vedas’ secrets—I take refuge in you, Keśava. Even the great sages such as Sanaka do not know you, O great soul; how then can I know you? Salutations to you, Lord of the world.” Viṣṇu smiled and said to him, “Come, child Dhruva. Having attained the fixed place, become the foremost among the stars. There, together with your mother, attain the place of the stars—this supreme, eternal, and beautiful abode of mine. Long ago, through austerity and worship of the Lord of gods, this was obtained from Śaṅkara: whoever always recites ‘Vāsudeva’ with the praṇava—joined with the word ‘Bhagavat’ and with salutation—such a wise one attains the fixed place of Dhruva.” Then all the gods, along with the Gandharvas, Siddhas, and supreme sages, together with their mothers, firmly established themselves in that place. Having received Viṣṇu’s command, the radiant Dhruva attained his position among the luminaries through the twelve-syllable mantra. He achieved great perfection; thus has this story been told. Therefore, whoever bows to Vāsudeva attains the realm of Dhruva, and his steadfastness becomes like that of Dhruva. At this point, the sages asked Sūta, “Tell us now, in proper order, the excellent origin of the gods, the demons, the Gandharvas, serpents, and Rākṣasas.” Sūta explained: The earlier creation arose from intention, vision, and touch; but after Dakṣa, the son of Pracetas, creation proceeded through sexual union. When Dakṣa was creating gods, sages, and serpents, the worlds did not flourish; then, through the union of sex, growth occurred. Dakṣa, by birth, produced five thousand sons. Seeing them, desiring to create various beings, he was greatly fortunate. Nārada spoke to the Haryaśvas, Dakṣa’s sons who had gathered: “Having understood the measure of the earth, both above and below—therefore, O best of sages, create the world in detail.” Hearing these words, the Haryaśvas departed in all directions. Even today they do not return, just as rivers do not return to the ocean. When the Haryaśvas were lost, Dakṣa, the lord of creatures, again produced another thousand sons by birth. These were called Śabalās, O sages, gathered together for the purpose of creation. Nārada again spoke to those Śabalās, radiant as the sun: “Having understood the measure of the earth, repeatedly consider your brothers. Having come, you will then create the world in detail.” They too, following the same path, went as their brothers had. When those too were lost, Prajāpati Dakṣa, son of Pracetas, then begot sixty daughters in Vairiṇī. He gave ten to Dharma, thirteen to Kaśyapa, twenty-seven to Soma, and four to Ariṣṭanemi. He gave two to the son of Bhṛgu, two to the wise Kṛśāśva, and likewise two to Aṅgiras; thus, their names are described in detail. Hear now, from the beginning, the expansion of the progeny of these divine mothers: Marutvatī, Vasū, Yāmi, Lambā, Bhānu, and Arundhatī. The ladies named Saṃkalpā, Muhūrtā, Sādhyā, Viśvā, and Bhāminī are known as the wives of Dharma; I will tell you of their sons. Viśvā gave birth to the Viśvedevas; Sādhyā bore the Sādhyas; Marutvatī gave birth to the Maruts; and Vasu’s sons are the Vasus. Bhānu’s sons are called the Bhānavas; Muhūrtā’s sons are the Muhūrtakas; Lambā gave birth to Ghoṣanāmāna, and Nāgavīthi’s son is Yāmija. Saṃkalpā’s son is Saṃkalpa. Now, hear of the creation of the Vasus. The radiant gods, who pervade all directions, are the Vasus. The Vasus are named as those who seek the welfare of all beings: Āpa, Dhruva, Soma, Dhara, Anila, Anala, Pratyūṣa, and Prabhāsa—these eight are called the Vasus. Ajaikapāda, Ahirbudhnya, Virūpākṣa, and Sabhairava, Hara, Bahurūpa, Tryambaka, Sureśvara, Sāvitra, Jayanta, Pinākī, and Aparājita—these are the Rudras, eleven in number, lords of hosts. Now I will tell you of the sons and grandsons born from the wives of Kaśyapa: Aditi, Diti, Ariṣṭā, Surasā, Muni, Surabhi, Vinatā, Tāmrā, Krodhavaśā, Ilā, Kadrū, Tviṣā, Danu; I will tell you of their sons. The gods called Tuṣitas were born during the interval of Cākṣuṣa Manu. Thus, the divine lineages and origins of the gods, sages, and other beings were established, each through the blessings and intentions of the great progenitors.