King Uśīnara had five illustrious wives, all descended from royal sages: Bhṛśā, Kṛśā, Navā, Darśā, and the noble Dṛṣadvatī. From these queens, Uśīnara was blessed with sons who were distinguished in their lineage. Through great austerity, these sons were born virtuous and venerable, upholding the honor of their royal heritage. Bhṛśā bore Nṛga; Navā’s son was Nava; Kṛśā gave birth to Kṛśa; Darśā’s son was Suvrata; and Dṛṣadvatī’s son was Śibi, who became the renowned king of the Uśīnaras. Śibi himself had four sons, famed throughout the world: Pṛthudarbha, Suvīra, Kekaya, and Bhadraka. Their realms flourished, giving rise to peoples known as the Kekayas, Bhadrakas, Sauvīras, and Pauras. The Kekayas were also known as descendants of Nṛga. Suvrata’s lineage became the Ambaṣṭhas, Kṛśa’s descendants were the Vṛṣalas of the city, and Nava’s were the Navarāṣṭras. Now, let us turn to the progeny of Titikṣu. Titikṣu became a renowned king in the eastern direction. His son was Bṛhadratha, whose own son was Sena. Sena’s son was Sutapā, and Sutapā’s son was Bali, who was born in human form when the lineage had dwindled, fulfilling the wish for progeny. Bali, a great yogin, though bound in fetters, by his powerful soul produced five sons from his own body, all of royal lineage: Anga, Vanga, Suhma, Pundra, and Kalinga. The land called Baleya was named for him, and the Brahmins of Baleya are known as his descendants. To Bali, the wise, Brahma was pleased and granted him the boon of supreme yogic power and a lifespan equal to a kalpa. He was also granted invincibility in battle, the highest wisdom in righteousness, vision of the three times, and preeminence in progeny. Bali received unmatched victory in war, insight into the true meaning of dharma, and the authority to establish the four fixed social orders. His five heirs became the Vangas, Angas, Suhmas, Pundras, and Kalingas. Now, let us hear about Anga in particular. The question arose: How were the five sons of that great-souled Bali born? What was the name of his queen, and which sage was their progenitor? How were they produced by him? Tell us fully of their greatness and power. There was once a renowned sage named Ushija, whose wife was Mamata, a woman of great virtue. The younger Ushija, desiring his brother’s wife, was approached by the mighty Brihaspati, who, moved by desire, came to Mamata. Mamata, of excellent complexion, said to him, her brother-in-law, “I am pregnant by your elder brother; restrain yourself. O blessed one, this child in my womb, son of Ushija, recites the Veda with its limbs and may be angered, Brihaspati. You, whose seed is never in vain, ought not to approach me. In this situation, act as you think proper, lord.” Despite her words, the radiant Brihaspati, though a great soul, driven by desire, did not restrain himself. With her, though unwilling, he united; but as he released his seed, the child in the womb spoke: “O father, lord of speech, there is no place here for two; you whose seed is never in vain, and I, who have come first.” Angered by these words, Brihaspati, the revered sage, cursed the child in the womb of his elder brother’s wife: “Because, though in the womb, you have opposed me at such a time and spoken thus, therefore you shall enter deep darkness for a long time.” Thus, a seer named Dīrghatamas was born as a result of the curse. From him was born Bṛhatkīrti, endowed with power like Brihaspati. Practicing celibacy, Dīrghatamas dwelled in his brother’s hermitage, where he learned the righteous duties and the Saurabheya teachings from the bull. His paternal uncle, who was his brother, provided for him at that time. While he was living there, a bull happened to come by. For the sake of sacrifice, the son of Surabhi gathered darbha grass; Dīrghatamas seized the bull by its horns and held the four-footed creature. Thus restrained, the bull could not move even a single step. Then the bull spoke to him: “Release me, O best of the strong. O father, I have never encountered anyone as strong as you, nor is there anyone equal to me in strength; release me, father, and since I am pleased with you, choose a boon.” Dīrghatamas replied, “As long as I live, where will you go? I will not release you, nor the four-footed one that belongs to another.” The bull explained, “O father, for us there is neither sin nor theft; likewise, there is no distinction between what may or may not be eaten or drunk. Among bipeds, there are many such rules, but this is the law remembered for cows: in matters of what should or should not be done, there is no restriction on coming or going.” Hearing the law of cows, Dīrghatamas became anxious, released him, and then, by giving food and drink as he was able, sought to please the lord of cows. When the bull was pleased and had departed, Dīrghatamas devoted himself with faith to the law of cows, fixing his mind on it, for he was steadfast and intent upon it. Then he approached the younger wife of Gautama, who was proud; considering her like a barren cow, he was unable to tolerate her. Considering the law of cows to be supreme, he approached his daughter-in-law, rebuked her, restrained her, and seized her with his arms. Understanding the destined event by her own greatness, she said to him, “Having encountered this reversal, you behave like a barren bull.