From the noble Nabha was born Puṇḍarīka, and from Puṇḍarīka came Kṣemadhanvan, whose memory endures among the wise. Kṣemadhanvan’s son was the mighty Devānīka, celebrated for his strength and valor. In turn, Devānīka’s son was Ahīnagu, followed by Sahasrāśva. After Sahasrāśva came Candrāvaloka, and from him was born Tārāpīḍa. Tārāpīḍa’s son was Candragiri, whose lineage continued with Bhānu, and from Bhānu came Candra. Candra’s son was Śrutāyu, who met his end on the battlefield during the great Bhārata war. Within this illustrious lineage, there are two renowned kings named Nala, both descended from Kaśyapa: one is the son of Vīrasena, and the other the famed king of Naiṣadha. All these generous kings, belonging to the Vaivasvata line, performed many sacrifices and are especially celebrated as scions of the Ikṣvāku dynasty. At this point, a seeker respectfully inquired, “Venerable one, I wish to hear about the supreme lineage of the ancestors, and especially about the role of the Sun and Moon as deities in the śrāddha rite.” The sage replied, “Indeed, I shall reveal to you the supreme lineage of the ancestors. In heaven dwell seven groups of Pitṛs—the ancestral spirits—of whom three are formless, while the other four possess bodies and immeasurable energy. The formless Pitṛs are those of Prajāpati Vairāja. The Vairājas are honored by the gods, and those who, having fallen from yoga, attain the eternal worlds. Yet, at the close of Brahmā’s day, those devoted to Brahman are born again, regaining their memory and once more ascending to supreme yoga and knowledge. By yoga, they reach perfection, which is difficult to attain again; therefore, offerings in śrāddha should be made only to yogins by those who give gifts. Among these, the mind-born daughter is considered the wife of Himavat, the lord of the Himalayas. Maināka was his son, and his elder brother was Krauñca, after whom Krauñcadvīpa—the fourth continent, covered in ghee—is named. Menā, the wife of Himavat, bore three daughters, each endowed with yoga and devoted to severe vows: Umā, Ekaparṇā, and Aparṇā. One daughter was given to Rudra, one to Sita, and the other to Jaigīṣavya. All these daughters of Himavat are famed throughout the world for their great austerity. A question arose: “Why did Dākṣāyaṇī, Satī, formerly burn herself by her own will? 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 sage narrated: When Dakṣa’s great sacrifice was arranged, with abundant gifts and boons, and the gods invited, Satī approached her father and asked, “Father, why is my husband not honored in this sacrifice?” Dakṣa replied, “Śūlabhṛt is not fit for sacrifices, for Rudra is the destroyer of sacrifices and is considered inauspicious.” Satī, angered by these words, declared, “I will abandon this body, which came from you. 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 deep yoga, and by the radiance arising from her own body, she burned herself up, along with the gods, demons, and kinnaras present. The hosts of Gandharvas and Guhyakas gathered, bewildered, asking, “What is this? What is happening?” 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 your 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.” Thus addressed, Dakṣa asked, “O faultless one, in which places must I see you, praise you, and by which names?” The goddess replied, “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. In Varanasi, I am Vishalakshi; in Naimisha, I bear the linga; in Prayaga, I am Lalita Devi; in Kamakshi, Gandhamadana; in Manasa, I am Kumuda, called Vishvakaya, and likewise in Ambara. In Gomanta, I am called Gomati; in Mandara, I am Kamacharini; in Chaitraratha, I am Madotkata Jayanti; in Hastinapura. In Kanyakubja, I am Gauri; Rambha on Malay Mountain; in Ekambhaka, I am Kirtimati; all know me as Vishva in Vishveshvara. In Pushkara, I am Puruhuta; in Kedara, Margadayini; in Nanda, on the summit of Himalaya; in Gokarna, I am Bhadrakarnika. In Sthanesvara, I am Bhavani; in Bilva, Bilvapattrika; on Shri Shaila, I am Madhavi; in Bhadreshvara, I am Bhadra. In Varaha Mountain, I am Jaya; in Kamala’s abode, Kamala; in Rudrakoti, I am Rudrani; in Kalañjara Mountain, Kali. In Mahalinga, I am Kapila; in Markota, Mukuteshvari; in Shalagrama, I am Mahadevi; in Shivalinga, Jalapriya. In Mayapuri, I am Kumari; in Santan, Lalita; in Utpalakshi, Sahasrakshi, Kamalakshi, and Mahotpala. In the Ganges, Mangala is named Vimila in Purushottama; in the Vipasha, Amoghakshi is called Patalā in Pundravardhana. Narayani is by Supārśva; in Vikuta, Bhadrasundari; in Vipula, she is called Vipulā, and Kalyani in Malayachala. Thus, the goddess revealed her many forms and abodes, assuring that wherever there is existence, there she may be found, ever the mother and sustainer of worlds.