In the ancient times, Manu Vaivasvata, the great progenitor, had a son who resembled him in color and was thus named Sāvarṇi. In due course, other children were born: Śani, Tapatī, and Viṣṭi. The radiant Sun, mistaking Chāyā for his wife Saṃjñā, begot offspring in her. Chāyā, however, favored her own children more than Manu, her stepson. Manu, the eldest, did not notice this partiality, but Yama, his brother, was angered. In his fury, Yama threatened Chāyā, raising his right foot against her. Chāyā, provoked, cursed Yama, declaring that his foot would be wounded, afflicted with worms, and become a source of pus and blood. Distressed by the curse, Yama went to his father, the Sun, and explained, “Without cause, my mother has cursed me in her wrath. As a child, I only raised my foot slightly, yet Manu’s efforts to restrain her failed, and she cursed me, O Lord. She can hardly be called our mother, for I am ruined by her curse.” The Sun replied, “What can I do, O wise one? Who does not suffer from folly or the chain of actions? If even existence cannot be avoided, what can be said of other creatures?” To alleviate Yama’s suffering, a rooster was given the task of devouring the worms, removing moisture and blood, and consuming the offspring. Thus comforted, Yama, renowned for his resolve, undertook severe austerity at the sacred Gokarna, subsisting only on leaves and wind, seeking detachment. For tens of thousands of years, he worshipped Mahadeva, and the great god, pleased, granted him a boon. Yama chose the guardianship of the world, the rulership of the ancestors’ realm, and the examination of the world’s righteousness and unrighteousness. Thus, he attained these roles from Mahadeva: guardian of the world, lord of the ancestors, and overseer of righteousness and unrighteousness. Meanwhile, Vivasvan, the Sun, learned of Saṃjñā’s actions and, angered, went to Tvastr, the divine artisan, to explain everything. Tvastr spoke soothingly, “Your greatness, O lord, dispels intense darkness. Assuming the form of a mare, she came to me; I restrained her, and so did you, O Sun. Because she came to me without recognition, you are not fit to enter my abode.” Thus addressed, Saṃjñā departed for the desert land, blameless, assuming the form of a mare and settling upon the earth. Tvastr then offered his favor to the Sun, saying, “If I am worthy of your grace, I will remove your radiance, placing it in a device. I will make your form delightful to the worlds, O Lord.” Ravi, the Sun, accepted, and Tvastr separated the Sun’s radiance, fashioning the discus for Vishnu, the trident for Rudra, and a thunderbolt greater than Indra’s. Tvastr made an incomparable form for the Sun, with a thousand rays to destroy demons and danavas, except for the feet, which were great. Unable to bear looking upon the Sun’s feet, Tvastr decreed that in images, no one should ever fashion the feet of the Sun. Whoever does so will attain a sinful and condemned state, suffer from leprosy, and live in sorrow. Therefore, anyone desiring righteousness, pleasure, or wealth should never depict the feet of the wise Lord of gods in any temple or painting. Then, the blessed Lord, king of the immortals, went to the earthly realm, seized by desire, longing for the face of the Sun. Saṃjñā, assuming the form of a horse and enveloped in brilliance, was overcome with agitation and fear. From her nostrils, she emitted seed, suspecting it to be from another, and from that seed, the Ashvins were 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, the god realized this and was supremely satisfied. Saṃjñā ascended to heaven in a celestial chariot, joyful with her husband. Even now, Sāvarṇi Manu dwells on Mount Meru, rich in austerity. By the power of his penance, Śani attained equality among the planets. Yamunā and Tapatī became rivers once again, while Viṣṭi, of terrible nature, remains established as Time. Manu, son of Vivasvat, had ten mighty sons: Ila, born first from a sacrifice for a son, followed by Ikṣvāku, Kuśanābha, Ariṣṭa, Dhṛṣṭa, Nariṣyanta, Karūṣa, Śaryāti, Pṛṣadhra, and Nābhāga—all mighty and divine-human. Manu, righteous, installed his eldest son Ila as king and departed again for ascetic practice in the great forest of Indra. Ila, for the conquest of the directions, set out across the earth, traversing all continents and subduing the lords of the land. He arrived at the sacred grove of Śiva, drawn by horses, resplendent and filled with wish-fulfilling trees and vines, named the great Śaravaṇa. There, Śambhu, adorned with the crescent moon, delights; there, formerly, an agreement was made with Umā in Śaravaṇa: “Whatever male being enters that forest will become female throughout the entire region of ten yojanas.” Unaware of this agreement, King Ila entered Śaravaṇa and immediately became a woman, losing his masculinity. All his manhood was taken; astonished, the king assumed a woman’s form, with full, high, rounded breasts.