O King, the subject at hand is of such divine brilliance that it arises from celestial wisdom itself, and it cannot be truly grasped or described by mortals who perceive only through their fleshly eyes. Just as serpents alone know the secret ways of their own winding paths, and as celestial birds effortlessly traverse the vastness of the sky, so too are the ways of the divine known only to the gods; humans cannot comprehend them. For the gods, there is no distinction between what is proper or improper, nor do they experience auspicious or inauspicious consequences for their actions. Therefore, O King, it is not appropriate for men to judge the deeds of the gods by human standards. Consider further: the four-faced Brahmā is the presiding deity over all the Vedas, and Gāyatrī, the sacred meter, is regarded as a limb of Brahmā himself. Whether formless or with form, this pair is always spoken of together. Wherever the blessed Viśvakarman is found, there too is the goddess Sarasvatī; wherever Bhāratī abides, there too is the lord of creatures. Just as heat cannot exist without casting a shadow, so Gāyatrī never leaves the side of Brahmā. The collection of the Vedas is called Brahma, and Savitri is established upon it; thus, O Lord, there is no fault in approaching Savitri with reverence. Yet, in ancient times, Prajāpati was overcome with shame after approaching his own daughter, and in his distress, Brahmā cursed the god of love, Kāma. He declared, “Because my mind was agitated by your arrows, Rudra will soon reduce your body to ashes.” Kāma, stricken by this curse, sought to appease the four-faced one: “O giver of honor, please do not curse me for your own reasons. Was I not created by you in this very way—to be the cause of agitation in the senses of all embodied beings? Without distinction between woman and man, I am always and everywhere meant to stir the mind; such was your own decree, O Lord. Therefore, I am not at fault, though you have cursed me. Grant me your favor, O blessed one, so that I may regain my body once again.” Brahmā then replied, “When the interval of Vaivasvata arrives, a descendant of the Yadu lineage named Rāma will be born as a mortal, relying on your strength. Descending to destroy the demons, he will dwell in Dvārakā. At that time, you will be born as the son of his brother, who is his equal. Thus, you will obtain a body and enjoy all pleasures. Then, at the end of the Bharata dynasty, you will be born as the son of King Vatsa. You will attain lordship over the Vidyādharas until the dissolution of creation; having gained happiness through righteousness, you will come near to me.” Thus, endowed with both curse and blessing, Kāma, filled with a mixture of sorrow and joy, departed as he had come. Now, O King, you may wonder: Who is this Yadu, in whose lineage Kāma was born? How was Kāma burned by Rudra, and what became of him afterwards? In the lineage of Bharata, what was the creation that occurred in ancient times? Tell me all this from the beginning, for I am filled with doubt. That Gāyatrī, born from half the body and learned in Brahman, is the mother; and that Manu’s consort, Shatarūpā, with her hundred forms and senses, is also significant. From them arose pleasure, mind, austerity, intellect, the great one, and likewise the confusion of directions. Then, from Shatarūpā, seven children were born. These sons, wise ones such as Marīci and others, were born from his mind; for them, the world was once filled with all knowledge. Then he created Vāmadeva, wielder of the trident, and Sanatkumāra, the illustrious one, who is even older than the elders. The blessed Vāmadeva created the Brahmins from his mouth, the Kṣatriyas from his arms, and the Vaiśyas and Śūdras from his thighs and feet. He created lightning, thunder, clouds, red rainbows, and meters, and at first, Parjanya; then, all these followed. Then the lord created again: the Sādhyas, the three-eyed ones, and eighty-four crore beings free from old age and death. Vāma created mortals, but Brahmā restrained him, for such a creation—free from old age and death—should not exist. The creation that possesses both auspicious and inauspicious qualities is praised; thus, he remained as the pillar at the beginning of creation. The wise Svāyambhuva Manu, after performing arduous austerities, obtained a wife of great beauty named Anantā. Manu begot Priyavrata and Uttānapāda in her, and a radiant daughter named Sūnṛtā, the daughter of Dharma. From Uttānapāda, Mantharagāminī bore sons: Apasyati, Apasyanta, Kīrtimanta, and Dhruva. Uttānapāda, lord of creatures, begot Dhruva in Sūnṛtā. Dhruva, after performing austerities for three thousand years in ancient times, attained a divine and immovable place by the boon of Brahmā; the seven sages stand with Dhruva placed before them. Dhanyā, the daughter of Manu, bore a son from Dhruva; Succhāyā, the daughter of Agni, bore sons from the remainder. Kṛpa, Ripu, Jaya, Vṛtta, Vṛka, Vṛkatejasa, and Cakṣuṣa were born; Ripuṃjaya was born to Vīriṇī, the granddaughter of Brahmā. Cakṣus Manu was born to Vīraṇa’s wife; Manu, from the royal maiden Naḍvalā, became known as Cākṣuṣa. He begot ten heroic and sinless sons: Ūru, Pūru, Śatadyumna, Tapasvī, Satyavāk, Ghavi, Agniṣṭuda, Atirātra, Sudyumna, Aparājita, and Abhimanyu, the tenth, all born to Naḍvalā. Ūru’s wife, the daughter of Agni, bore six illustrious sons: Agni, Sumanasa, Khyāti, Kratu, Aṅgiras, and Gaya. Thus, O King, the divine lineage and the mysteries of creation unfolded, guided by the wisdom and will of the supreme beings, beyond the full grasp of mortals.