In ancient times, the illustrious lineage of kings began with Dridhashva, whose son was Pramoda. Pramoda’s son was Haryashva, and from Haryashva came Nikumbha. Nikumbha’s son was Samhataashva, from whom Akritashva and Ranashva were born. Ranashva’s son was Yuvanashva, and from him came Mandhata, a celebrated figure. Mandhata had sons: Purukutsa, Dharmasena the king, Muchukunda, renowned for his wisdom, and Shatrujit, mighty in valor. Purukutsa’s son was Vasuda, lord of the sacred Narmada river. Vasuda’s son was Sambhuti, and from Sambhuti came Tridhanva. Tridhanva’s son was Trayyaruṇa, whose son was Satyavrata, remembered for his virtue. Satyavrata’s son was Satyaratha. From Satyaratha was born Hariśchandra, famed for his truthfulness. Hariśchandra’s son was Rohita, from whom Vṛka was born. Vṛka’s son was Bāhu, and Bāhu’s son was Sagara, a king of supreme righteousness. Sagara had two wives: Prabhā and Bhānumatī. Both desired sons and worshipped the sage Aurva, a descendant of Agni. Pleased by their devotion, Aurva granted them boons: one would have sixty thousand sons, the other a single son who would continue the lineage. Prabhā chose the boon of many sons, while Bhānumatī bore one son, Asamañjas. Prabhā, a Yādavī, gave birth to sixty thousand sons. These sons, in their quest to find the sacrificial horse, dug the earth and were burned by Viṣṇu. Asamañjas’ son was the renowned Aṃśumān, whose son was Dilīpa. Dilīpa’s son was Bhagīratha, who, through great austerities, brought the sacred Gaṅgā, called Bhāgīrathī, down to earth. Bhagīratha’s son was Nābhāga, from whom Ambarīṣa was born. Ambarīṣa’s son was Sindhudvīpa, whose son was Ayutāyu. Ayutāyu’s son was Ṛtuparṇa, and his son was Kalmāṣapāda, famed for his deeds. Kalmāṣapāda’s son was Anaraṇya, and Anaraṇya’s son was Nighna. Nighna had two sons: Anamitra and Raghu, both kings. Anamitra departed for the forest, destined to be a king in the Kṛta age. From Raghu came Dilīpa, and from Dilīpa, Ajaka. Ajā was born from Dīrghabāhu, and Ajā’s son was the great king Daśaratha, who had four sons. All four were of the nature of Nārāyaṇa, with Rāma as the eldest, the destroyer of Rāvaṇa and the enhancer of the Raghu lineage. The sage Vālmīki, best among the Bhārgavas, composed Rāma’s story. Rāma’s sons were Kuśa and Lava, who furthered the Ikṣvāku line. From Kuśa was born Atithi, whose son was Niṣadha. Niṣadha’s son was Nala, and Nala’s son was Nabha. Nabha’s son was Puṇḍarīka, and from him came Kṣemadhanvan, whose son was the heroic Devānīka. Devānīka’s son was Ahīnagu, followed by Sahasrāśva, then Candrāvaloka, and from him, Tārāpīḍa was born. Tārāpīḍa’s son was Candragiri, whose son was Bhānu, and from Bhānu came Candra. Candra’s son was Śrutāyu, who fell in the great Bhārata war. In the lineage descended from Kaśyapa, there are two famous Nalas: one, the son of Vīrasena, and the other, the king of Naiṣadha. These generous kings of the Vaivasvata line, who performed many sacrifices, are celebrated as originating from the illustrious Ikṣvāku dynasty. With reverence, a question arose: “Venerable one, I wish to hear about the supreme lineage of the ancestors, and especially the role of the Sun and Moon as deities in the śrāddha rite.” In response, the supreme lineage was revealed: in heaven, there are seven groups of Pitṛs, the ancestral spirits, of which three are formless. The four others are embodied, all possessing immeasurable energy. The formless Pitṛs are the Prajāpati Vairājas, honored by the gods and those who, having fallen from yoga, attain eternal worlds. At the end of Brahmā’s day, those devoted to Brahman are reborn, regaining their memory and once more attaining supreme yoga and knowledge. Through yoga, they reach perfection, which is difficult to regain. Thus, offerings in śrāddha should only be given to yogins by those who make gifts. Among them, the mind-born daughter is considered the wife of Himavat. Maināka was his son, and Krauñca his elder brother, who gave his name to Krauñcadvīpa, the fourth continent, covered in ghee. Menā, Himavat’s wife, bore three daughters endowed with yoga: Umā, Ekaparṇā, and Aparṇā, all devoted to severe vows. One was given to Rudra, one to Sita, and the other to Jaigīṣavya. These daughters, given by Himavat, are renowned for their great austerity. A question was then asked: Why did Dākṣāyaṇī, Satī, formerly burn herself by her own will? And how was Himavat’s daughter born on earth in the same way? Was she withdrawn, or called the daughter of Brahmā’s son? O Sūta, mother of the world, tell in detail by what means. When Dakṣa’s great sacrifice was arranged, with abundant gifts and boons, and the gods invited, Satī spoke to her father: “Father, why is my husband not honored in this sacrifice?” Dakṣa replied, “Śūlabhṛt is not fit for sacrifices.” Because Rudra is the destroyer of sacrifices, he is considered inauspicious. Satī, angered, declared, “I will abandon this body, which came from you.” Dakṣa was told he would become the only son among ten ancestors, and in the horse sacrifice as a kṣatriya, he would be destroyed by Rudra. Thus, the story of the royal lineage, the ancestors, and the divine interplay of the gods and sages unfolds, celebrated and remembered as the heart of Sanātana Dharma.