He who is the divine artisan, Tvastr, separated a portion of radiant energy and from it fashioned mighty weapons for the gods: the discus for Vishnu, the trident for Rudra, and a thunderbolt surpassing even Indra’s own. With incomparable skill, Tvastr created a wondrous form, dazzling with a thousand rays, intended for the destruction of demons and danavas. Yet, except for the feet—which were great and awe-inspiring—he completed the form. But when Tvastr beheld the feet, which shone like the very Sun, he could not bear to look upon them again. Thus, since that time, it has been forbidden to fashion the feet of this divine form in images; those who do so, it is said, fall into a most sinful and condemned state, suffer from leprosy, and live their days burdened with sorrow. Therefore, those who seek righteousness, pleasure, or wealth should never depict the feet of the wise Lord of gods in any temple or painting. Thereafter, the blessed Lord, king of the immortals, descended to the earthly realm, seized by desire and longing for the face of the radiant Sun. Assuming the form of a horse, enveloped in blinding brilliance, he approached Saṃjñā, who was overcome with agitation and fear. In her distress, from her nostrils she emitted a seed, suspecting it to be from another. From this seed were born the Ashvins, twin gods. Because they were born together, they are called the Dasras, and since they emerged from the nostrils, they are known as the Nāsatyas. In time, the god realized the truth and was supremely satisfied. Saṃjñā, joyful, ascended to heaven in a celestial chariot with her husband. Even now, Sāvarṇi Manu dwells on Mount Meru, rich in ascetic power. By the strength of his penance, Shani attained equality among the planets. Yamunā and Tapatī became rivers once more, while Viṣṭi, terrible in nature, remained established as Time itself. Manu, son of Vivasvat, had ten mighty sons. The first among them was Ila, born from a sacrifice for a son. The others were Ikṣvāku, Kuśanābha, Ariṣṭa, Dhṛṣṭa, Nariṣyanta, Karūṣa, Śaryāti, Pṛṣadhra, and Nābhāga—all powerful, divine-human beings. Righteous Manu installed his eldest, Ila, as king, and then departed again for ascetic practice in the great forest of Indra. For the conquest of all directions, King Ila set out, traversing the earth and subduing its lords. His journey led him to the sacred grove of Śiva, drawn by horses, resplendent and filled with wish-fulfilling trees and vines—the great Śaravaṇa. There, Śambhu, Lord of gods, adorned with the crescent moon, delights. Long ago, in this very grove, an agreement had been made with Umā: any male who entered the forest would become female throughout the entire region of ten yojanas. Unaware of this, King Ila entered Śaravaṇa. At once, he was transformed—a woman now, his masculinity lost. All his manhood was taken; astonished, he assumed the form of a woman, with full, high, rounded breasts, raised hips and thighs, eyes shaped like lotus petals, a slender form, and a face like the full moon, her gaze lively and expressive. Her arms were long and elegant, her hair dark and curled, her body fine-haired, her teeth beautiful, and her speech gentle yet deep. With a complexion of dusky and fair hues, she moved with the grace of a swan or elephant, her arched brows like bows, her slender fingers tipped with coppery nails. Wandering in the forest, the radiant woman pondered: “Who is my father or brother? Who here is my mother? To whom am I given as wife? How long will I remain on earth?” As she reflected thus, Soma’s son, Budha, saw her among her companions. Ilā, her mind captivated by beauty and radiant in form, was desired by Budha, who, afflicted by longing, sought to win her. Distinguished in appearance, Budha bore a staff, a water-pot, and a book, adorned with many sacred threads made from bamboo rods. In the form of a twice-born ascetic, with a topknot, earrings, and proper students carrying fuel, flowers, and sacred grass with water, he searched the forest. He did not call out to Ilā, but remained outside the grove, concealed among the trees. Suddenly, with agitation, Budha spoke as if reproaching her: “Having abandoned the tending of the sacred fire, where have you gone from my dwelling? This is your leisure time, which is now passing; come, come, woman of broad hips, why are you agitated, for what reason? This is the evening hour for recreation here; after applying ointment, decorate my house with flowers.” She replied, “I do not know any of this, O ascetic. Tell me of myself, you as husband, and of my lineage, O sinless one.” Budha then spoke gently to the slender woman: “Ilā, you are radiant in form; I am called Kāmuka, known as Budha, skilled in many arts. Born in a noble lineage, my father is chief among Brahmins.” Hearing his words, she entered Budha’s house. There, in a mansion adorned with jeweled pillars, wondrously crafted by divine illusion, Ilā found fulfillment and dwelled content. She marveled: “Ah, what conduct, what beauty, what wealth, what lineage—mine and my husband’s! Ah, what supreme charm!” Ilā enjoyed herself with Budha for a long time, in a house full of every pleasure, just as in Indra’s palace. Meanwhile, Ilā’s brothers, the descendants of Manu led by Ikṣvāku, sought their king and journeyed to the place called Sharavana. There, to their wonder, they saw at the front a mare whose body shone with rays from a jeweled chariot, unmatched in beauty.