Those who, in their quest for the sacrificial horse, dug into the earth, were burned by the power of Viṣṇu. Among them, the renowned Aṃśumān, son of Asamañjas, stood out. His line continued with his son Dilīpa, and from Dilīpa was born the illustrious Bhagīratha. It was Bhagīratha, through his intense austerities, who brought the sacred Gaṅgā—known as Bhāgīrathī—down from the heavens. Bhagīratha’s son was the celebrated Nābhāga, and from Nābhāga came Ambarīṣa. Ambarīṣa’s son was Sindhudvīpa. The lineage continued with Sindhudvīpa’s son Ayutāyu, followed by Ṛtuparṇa, and then Kalmāṣapāda, famed for his many deeds. Kalmāṣapāda’s son was Anaraṇya, whose son was Nighna. Nighna had two sons, both kings: Anamitra and Raghu. Anamitra departed for the forest, destined to become a king in the Kṛta age, while Raghu’s line continued with Dilīpa, and from Dilīpa came Ajaka. Dīrghabāhu’s son was Ajā, and Ajā’s son was the great king Daśaratha. Daśaratha was blessed with four sons, all considered of the very nature of Nārāyaṇa. Among them, Rāma was the eldest, the destroyer of Rāvaṇa and the one who brought glory to the Raghu lineage. Their story was composed by Vālmīki, the foremost among the Bhārgavas. Rāma’s sons, Kuśa and Lava, carried forward the Ikṣvāku line. From Kuśa came Atithi, whose son was Niṣadha. Niṣadha’s son was Nala, and from Nala was born Nabha. Nabha’s son was Puṇḍarīka, who was succeeded by Kṣemadhanvan. His son, the mighty Devānīka, was famed for his heroism. After him came Ahīnagu, then Sahasrāśva, followed by Candrāvaloka, and then Tārāpīḍa. Tārāpīḍa’s son was Candragiri, from whom Bhānu was born. From Bhānu came Candra, and from him, Śrutāyu, who met his end in the great Bhārata war. In this lineage stemming from Kaśyapa, there are two kings named Nala: one the son of Vīrasena, and the other, the king of Naiṣadha. These generous kings of the Vaivasvata line, renowned for their many sacrifices, are chiefly celebrated as originating from the Ikṣvāku dynasty. At this point, a request arose: “Venerable one, I wish to hear about the supreme lineage of the ancestors, and especially about the roles of the Sun and the Moon as deities in the śrāddha rite.” The answer was gracious: “Indeed, I will tell you of the supreme lineage of the ancestors. In heaven, there are seven groups of Pitṛs, of whom three are without form. The remaining four are embodied, all possessing immeasurable energy. The formless groups are those of the Prajāpati Vairāja. The divine Vairājas are honored by the gods and are those who, having fallen from yoga, attain the eternal worlds. Yet, at the end of Brahmā’s day, those devoted to Brahman are born again, regain their memory, and once more attain supreme yoga and knowledge. Through yoga, they reach perfection, which is otherwise difficult to achieve. Therefore, offerings in śrāddha should be given only to yogins by those who wish to make gifts.” Among these exalted beings, the mind-born daughter is considered the wife of Himavat. Maināka was their son, and his elder brother was Krauñca, by whom Krauñcadvīpa, the fourth continent said to be covered in ghee, is known. Menā gave birth to three daughters, all endowed with yoga: Umā, Ekaparṇā, and Aparṇā—each devoted to severe vows. One was given in marriage to Rudra, another to Sita, and the third to Jaigīṣavya. All these daughters of Himavat became renowned for their great austerity. A question was then raised: “Why did Dākṣāyaṇī, by her own will, burn herself? And how was the daughter of Himavat born on earth in the same way? Did she withdraw herself, or was she called the daughter of Brahmā’s son? O Sūta, mother of the world, tell in detail by what means.” The tale unfolded: When Dakṣa arranged a great sacrifice, filled with gifts and boons, and the gods had been invited, Satī approached her father and asked, “Father, why is my husband not honored in this sacrifice?” Dakṣa replied, “Śūlabhṛt (Rudra) is not fit for sacrifices, for he is the destroyer of sacrifices and is considered inauspicious.” Satī, angered by these words, declared, “I will abandon this body, which came from you.” She pronounced, “You will become the only son among ten ancestors, and in the horse sacrifice as a kṣatriya, you will be destroyed by Rudra.” Having spoken thus, Satī entered into yoga, and with the radiance arising from her own body, she burned herself up, along with the gods, demons, and kinnaras. The hosts of Gandharvas and Guhyakas drew near, inquiring, “What is this? What is happening?” Then Dakṣa, filled with sorrow, approached, bowed, and spoke: “You are the mother of this world, the goddess of its fortune. O Devi, you became my daughter out of your desire to show me favor. Without you, nothing in the universe, whether moving or unmoving, exists. O knower of dharma, grant me your grace, do not abandon me here.” The goddess replied, “What has been begun must be accomplished by me, without doubt; but you will certainly be killed in sacrifice by Śūlin among mortals. For the sake of creation, with your favor, ascetic practice must be performed near me; you will become the lord of creatures, and among the ten sons, Angaja will be sufficient. By a portion of me, sixty maidens will be born as your daughters. In my presence, performing asceticism, you will attain the highest yoga.” Dakṣa then asked, “O faultless one, in which places must I see you, praise you, and by which names?” She answered, “You must always be seen in all beings, everywhere on earth, in every world. Whatever exists is not without me. Still, in those places where I am to be seen by those seeking perfection, or remembered by those desiring prosperity, I will tell you those locations in truth.” Thus, the stories of the great lineages and the supreme goddess unfolded, revealing the deep connections between the ancestors, the gods, and the sacred order of the world.