In the age when the earth herself yielded her treasures to all beings, the Yakshas, desiring the riches hidden beneath her surface, approached her to be milked. They made Vishvavasu their calf and used a radiant jewel as their vessel, drawing forth from the earth the secret treasures they so desired. The Pretas and Rakshasas, fierce and hungry spirits, too, sought sustenance from the earth. With Sumali as their milker, and a silver vessel in hand, they made their calf and drew from her fat and fierce blood to satisfy their own needs. The Gandharvas, celestial musicians, along with the hosts of Apsaras, milked the earth as well. Citraratha became their calf, and they gathered sweet fragrances upon lotus leaves, collecting the earth’s perfumes as their share. Dogdha, famed as Surucir and master of the Atharva Veda, approached the earth. With the mountains as his calf, he drew forth various gems, filling his vessel with their brilliance. The mighty mountain Meru, desiring divine herbs, milked the earth with Himavat as his calf, using a vessel hewn from stone, and gathered the sacred plants. The trees themselves sought their portion: with a vessel of palāśa leaves, and the sāla tree—abundant with flowers—as their milker, they drew sap from the earth. Afterwards, Plakṣa, lord of all forests and trees, became the calf, and thus the earth was milked by others, each according to their own wish. When King Pṛthu ruled the kingdom, all beings enjoyed long life, wealth, and happiness. There was no poverty, no disease, and none were destitute or sinful. Under his just rule, there were no calamities or injuries; people lived in joy, free from sorrow and suffering. With his mighty bow, Pṛthu drove away the mountain lords, leveling the earth’s surface for the welfare of all worlds. In those days, there were no cities, villages, or fortresses, nor men bearing weapons—there was no suffering, and no need for the science of wealth. When Pṛthu governed, people devoted themselves solely to righteousness. The vessels used to milk the earth, and the various milks obtained, have thus been described to you as you wished to hear. To each being, gifts were given according to their known preferences. All the splendors of sacrifice have been recounted to you. Because the earth became the daughter of Pṛthu, and followed his guidance, she is known among the wise as Pṛthivī. At this point, Bhīṣma spoke: “Tell me, O knower of truth, the full lineage of the Adityas in proper order, and also the Soma dynasty, as it should be told.” Pulastya replied: “In ancient times, Vivasvān was born to Kaśyapa and Aditi. He had three wives: Saṃjñā, Rājñī, and Prabhā. Rājñī, daughter of Raivata, bore Revata; Prabhā gave birth to Prabhāta; and Saṃjñā bore Tvaṣṭṛ and Manu. From Saṃjñā also came Yama and Yamunā, as well as the twins Yamala. But unable to bear the intensity of Vivasvān’s radiance, they assumed other forms. From his own body, Vivasvān then created a flawless woman, resembling himself, and named her Chāyā, radiant in beauty. Standing before her, he spoke: ‘Chāyā, serve my husband, O beautiful one. Protect my children with a mother’s affection.’ Chāyā agreed and, with virtue, went to the god, desiring union. The god, thinking she was Saṃjñā, united with her respectfully, and she gave birth to Sāvarṇi Manu, who bore the form and class of Manu, and so was called Sāvarṇi, son of Vaivasvata Manu. In due course, Chāyā also bore the daughters Tapatī and the daughter of Tvaṣṭṛ. In Chāyā, the Sun begot a son named Saṃjñeya. Chāyā’s affection for her own son surpassed that for Manu. Manu, the elder, could not tolerate this, and Yama, overcome by anger, threatened Chāyā, raising his right foot. Chāyā, angered, cursed Yama: ‘Let your foot be afflicted with worms, oozing with pus and blood.’ Distressed by the curse, Yama went to his father: ‘O god, I have been cursed by my mother without cause, in anger. Out of childishness, I only once raised my foot a little; even though Manu tried to restrain me, she cursed me thus. She is not truly our mother, for her affection is not equal to ours.’ The god replied: ‘What can I do, O wise one? Who does not experience suffering for the sake of happiness? Perhaps it is the chain of actions; if even beings like you cannot avoid it, what of others? At your foot, a crow will eat the worm; this foot will become lame and disfigured.’ Thus reassured, Yama undertook severe austerity at the sacred Puṣkara, living on fruits, foam, and air. He worshipped the Grandfather for ten thousand years, and by the power of his austerity, the lord of gods, Padmabhu, was satisfied. Yama asked for the office of world-guardian, the imperishable realm of the ancestors, and the authority to judge the world in matters of righteousness and unrighteousness. Padmabhu granted him all these, and Yama became the guardian of the world, lord of the ancestors, and judge of righteousness and unrighteousness. Meanwhile, Vivasvān, aware of Saṃjñā’s actions, went to Tvaṣṭṛ in anger. Tvaṣṭṛ spoke gently: ‘O blessed one, your radiance, dispeller of darkness, was unbearable to her. Assuming the form of a mare, she came to me; I restrained her, O lord of the day, out of fear of you. Now, because you have come to me in this state of mind, you are not worthy to enter my dwelling.’ Thus addressed, Saṃjñā swiftly went to the desert, unblemished, taking the form of a mare and standing upon the earth.