The wise Sūta began his narration, recounting how, in ages past, the discerning one fulfilled every desire of those who approached him. All offerings made in sacrifices and rituals for the ancestors were presented by him to the devotees, ensuring nothing was withheld. Among these tales, the story of Pṛthu stands out. Because the virtuous Pṛthu accepted the earth as his own daughter, and owing to their mutual affection, the earth became renowned among the learned as Pṛthivī, bearing his name with honor. Turning to the sacred lineages, Sūta was asked to recount, in proper order, the entire lineage of the Sun and also of the Moon. He began with Vivasvān, the Sun, who was born from Kaśyapa and Aditi. Vivasvān had three wives: Saṃjñā, his queen; Prabhā; and another, the daughter of Raivata. The queen, Saṃjñā, daughter of Raivata, gave birth to a son named Revata. Prabhā bore Prabhāta, and Saṃjñā herself, by Tvaṣṭrī, brought forth Manu. Saṃjñā also bore twins, Yama and Yamunā. Yet, unable to endure the intense, blazing form of her husband Vivasvān, Saṃjñā was overcome. To resolve her distress, Tvaṣṭrī created an unblemished woman from her own body, mirroring Saṃjñā’s form—a radiant being named Chāyā. When Saṃjñā saw Chāyā standing before her, she instructed, “O beautiful one, serve my husband as your own, and care for my children with a mother’s affection.” With these words, Saṃjñā, virtuous and wise, departed for the realm of the gods. Vivasvān, unaware of the change, desired Chāyā, thinking she was Saṃjñā, and with affection begot a son in her who resembled Manu. Because he was similar in color, he was named Sāvarṇi, son of Manu Vaivasvata. In time, other children were born to Chāyā: Śani, Tapatī, and Viṣṭi. Chāyā showed more affection for her own children than for Manu, the elder. Manu did not notice this difference, but Yama, angered by her partiality, threatened her, raising his right foot. In response, Chāyā cursed Yama: “This one foot of yours, wounded and afflicted with worms, shall become the source of pus and blood.” Yama, distressed by the curse, went to his father and said, “Without cause, I have been cursed by my mother in her wrath. Because of childishness, I once raised my foot slightly; though Manu tried to restrain her, she gave me a curse, O Lord. That woman is hardly our mother, for I am ruined by her curse.” Even Vivasvān wondered what could be done. He reflected, “Who does not suffer from folly or from the chain of actions? If existence itself cannot be avoided, what can be said of other creatures?” To ease Yama’s suffering, the rooster was given to devour worms, remove moisture and blood, and consume the offspring. Thus addressed, Yama, renowned, undertook severe austerity at the sacred Gokarna. He subsisted on leaves and wind, out of detachment, and worshipped Mahadeva for tens of thousands of years. Pleased by Yama’s devotion, Mahadeva granted him a boon. Yama chose the guardianship of the world, the rulership of the ancestors’ realm, and the task of examining righteousness and unrighteousness. Thus, from the wielder of the trident, Yama attained guardianship of the world, lordship over the ancestors, and oversight of dharma and adharma. Meanwhile, Vivasvān, discovering Saṃjñā’s actions, went to Tvaṣṭrī and, angered, explained everything. Tvaṣṭrī spoke soothing words: “Your greatness, O lord, is unbearable; it dispels intense darkness. Assuming the form of a mare, she came to me; I restrained her, and so did you, O Sun. Because she approached me without recognition, you are not fit to enter my abode.” Thus addressed, Saṃjñā departed for the desert land, blameless, and settled upon the earth, assuming the form of a mare. Tvaṣṭrī then offered to help Vivasvān: “Grant me your favor, if I am worthy of your grace; I will remove your radiance, placing it in a device, O Sun. I will make your form delightful to the worlds, O Lord.” With these words, Ravi circled the Sun. Tvaṣṭrī separated that radiance and fashioned powerful weapons: the discus for Vishnu, the trident for Rudra, and the thunderbolt, greater than Indra’s. He created an incomparable form with a thousand rays for the destruction of demons and danavas, except for the feet, which were great. Unable to bear looking upon the Sun’s feet, Tvaṣṭrī decreed that in images, no one should ever fashion the feet. Whoever does so would attain a sinful and condemned state, suffer from leprosy, and live in sorrow. Thus, those desiring righteousness, pleasure, or wealth should never depict the feet of the wise Lord of gods in any temple or painting. Then the blessed king of the immortals, seized by desire, went to the earthly realm and longed for the face of the Sun. Assuming the form of a horse, enveloped in great brilliance, Saṃjñā was overcome with agitation and fear. From her nostrils was emitted a seed, which she suspected to be from another; from that seed, the Ashvins were certainly born. Because they were twins, they are called the Dasras; since they emerged from the nostrils, they are known as the Nāsatyas. After a long time, realizing the truth, the god attained supreme satisfaction. Saṃjñā, joyful with her husband, ascended to heaven in a celestial chariot. Even now, Sāvarṇi Manu dwells on Mount Meru, rich in austerity. By the power of his penance, Shani attained equality among the planets. Thus, Sūta narrated the wondrous tales of the Sun’s lineage, the trials and blessings of his family, and the origins of noble beings who continue to guide the world.