In the ancient days, the renowned sages took as their wives the daughters beginning with Khyati, and at that time, thirteen sons were born—starting with Kama and ending with Yasha. From Dharma, the principle of righteousness, were born auspicious daughters, the foremost being Shraddha. In contrast, from Adharma, through the lineage of Hinsa, arose daughters whose very existence culminated in suffering. From Nikriti and others, sons marked by unrighteousness came into being; their wives and sons were born without any fixed order or regularity. Thus, this creation—though born from tamas, the quality of darkness—was nevertheless governed by the presence of righteousness. Among these, Sati, the beloved daughter of Daksha and dearly loved by Rudra, shone forth. Yet, when her husband was reproached, Sati abandoned the body she had received from Daksha, condemning both her father and his wife, along with her relatives. In her next birth, Sati was born as the daughter of Mena and the mighty mountain Himavat. Rudra, beholding Sati—who matched him in splendor—accepted her as his own. Just as it has been told, the great progenitors created countless others. From Bhrigu and Khyati was born Lakshmi, the beloved consort of Narayana. The two gods, Dhata and Vidhata, sustained the cycles of the Manus, and from them sprang forth sons, grandsons, and numerous descendants by the hundreds and thousands. All those born of Bhrigu’s line are remembered as having flourished during the age of Svayambhuva Manu. Marichi’s wife, Sambhuti, gave birth to Paurnamasa, and from their lineage came four illustrious daughters, from whom Kashyapa—the father of many sons—was born. Smriti, the wife of Angiras, gave birth to two sons, Agnidhra and Sharabha, as well as four daughters. Their sons and grandsons, uncountable in number, have passed away over time. From Priti, wife of Pulastya, was born the son Dantogni, who in a previous birth, during the Svayambhuva interval, was known as Yoga. Many descendants arose from his line, known as the Paulastyas. Kshama, wife of Pulaha, gave birth to sons: Kardama, Suri, and Sahishnu—these three, radiant as the sacred fires, established their own lineages. Kratu’s wife, Sannati, bore sons equal in virtue to Kratu himself; their wives and sons are all said to have remained celibate. These are remembered as the sixty thousand Valakhilyas, who, surrounding the sun, move ahead of the constellation Anurora. Anusuya, the devoted wife of Atri, gave birth to the five Atreyas, as well as a daughter named Shruti, who became the mother of Shankhapada. The five Atreyas—Satyanetra, Havya, Apomurti, Shanaishcara, and Soma—are celebrated for their greatness. The sons and grandsons of these noble descendants of Atri, during the age of Svayambhuva, numbered in the hundreds and thousands. To Vasistha and his wife Urja were born seven sons, with their elder sister being the graceful Pundarika. These seven—Rajas, Gatra, Urdhvabahu, Savana, Anaya, Sutapa, and Shukra—are revered as the seven sages. The lineages of these great Vasisthas, by name and fame, have flourished in the age of Svayambhuva by the hundreds of millions. Thus has the creation of the sages and their descendants been described—summarized, for the full details are beyond telling, O twice-born ones. Now, the one who is the very essence of Rudra, the mind-born son of Fire-Brahma, took Svaha as his beloved. She bore him three mighty sons: Pavaka, Pavamana, and Shuci. Pavamana is known as “churned,” Pavaka as “lightning,” and Shuci, who shines in the sun, is called “Saura.” Havyavaha, Kavyavaha, and Saharaksha are also named among them. Their sons, in order, are known as gods, ancestors, and suras, and their sons and grandsons number forty-nine. These divine beings are established in three kinds of acts—those born of desire, those performed on occasion, and those that are constant. All are to be known as ascetics and observers of vows, devoted to Rudra and of his very essence. Therefore, whatever is offered into the fire by anyone, when offered with Rudra in mind, is indeed given to Rudra—of this, there is no doubt. Thus, the lineage of the fires has been recounted as it truly is. I will not speak further in detail, O Brahmanas, about the ancestors, for their place is among the six seasons, and they are themselves identified with the seasons. Thus, the ancestors are the seasons, as taught by the Vedas; from the seasons, all beings—both stationary and moving—are born. Therefore, these ancestors are called “seasonal,” and are identified with the times of the seasons. These great-souled ancestors, possessed of self-mastery and free from impurity, remain here. The ancestors are remembered as of two kinds: the Agnishvattas and the Barhishads. The non-sacrificers and sacrificers, respectively, dwell among the dead. From the ancestors, Svadha bore two daughters, renowned throughout the worlds: Mena and Dharani, by whom this entire world is supported. Mena is the daughter of the Agnishvattas, and Dharani of the Barhishads. Mena, as the wife of Himavat, gave birth to Mainaka, Krauncha, Gauri, and Ganga—she who is purified by contact with the body of Bhava (Shiva). The earth, as the wife of Meru, endowed with divine herbs, gave birth to Mandara, her son with a beautifully adorned neck. That illustrious Mandara, son of Meru, through the power of his austerities, became the very abode of the Lord Shrikantha Shiva. Again, the earth gave birth to thirty renowned daughters, as well as Velā, Niyati, and a third, Āyati. Thus, the divine lineages, their origins and descendants, have been recounted in reverence and truth.