In the ancient times, Marīci, the illustrious son of Brahmā, and Brahmā himself manifested in fourteen distinct forms. Among these, Marīci rose to the highest rank. From Marīci was born the radiant sage Kaśyapa, famed for his brilliance and his role as a progenitor; he became the father of the gods themselves. Kaśyapa’s sons were the twelve resplendent Ādityas, all born from Aditi, and thus they came to be known as the Ādityas. Among these divine beings, Mārttaṇḍa stood out, renowned throughout the worlds. He was the twelfth Āditya, embodying the very essence of Nārāyaṇa. These twelve Ādityas are, in truth, the months themselves, and the year is identified with Hari. Thus, the twelve Ādityas, with Mārttaṇḍa as their chief, are established in the cosmic order. To Mārttaṇḍa, Tvaṣṭṛ gave his radiant daughter Saṃjñā in marriage. From their union were born two children: Yama and Yamunā. However, Saṃjñā, unable to bear the overwhelming brilliance of her husband, departed swiftly, leaving behind her own shadow, Chāyā, in her likeness, and traveled to the northern lands of the Kurus. Unaware of Saṃjñā’s departure, the Sun, Mārttaṇḍa, accepted the shadow, Chāyā, as his wife. From their union, two more children were born: Śani and Tapatī. Yet, Chāyā showed favoritism among her children, treating Yama and Yamunā differently from her own offspring. Observing this, the blessed Sun, his eyes burning with anger, rebuked her, “O beautiful one, partiality must not be shown among your own children.” Distressed by this unfairness, Yama, deeply troubled, approached his father and said, “Father, this woman is not our mother. She is always like an enemy to us, behaving like a co-wife—false in her affection, showing love only to her own children.” Hearing these words, Chāyā, overcome with anger, cursed Yama, declaring, “You shall become the lord of the dead, and this shall happen without delay.” Mārttaṇḍa, desiring his son’s welfare, responded, “You shall become the mediator between righteousness and sin. You will be a guardian of the worlds, my son, shining in heaven.” Yet, disturbed by Chāyā’s anger, Mārttaṇḍa also cursed Śani, saying, “Because of your mother’s fault, you shall have a cruel gaze, my son.” Having spoken thus, Bhānu, the Sun, rose up, intent on finding Saṃjñā through his yogic vision. But he could not see her, for she, having taken the form of a mare, was dwelling in the northern Kurus. Determined, the Sun himself assumed the form of a horse and journeyed to the northern Kurus, following the path of the progenitors. There, he united with Saṃjñā in her mare form. In that union, Mārttaṇḍa of intense radiance released his seed, which fell blazing in two parts. Within that mare-form of Tvaṣṭṛ, the vital breath and the downward breath—once victorious in self-mastery—became embodied again by a divine boon. From this union, two divine beings were born: the Aśvins, famed as the best of men and known as the twin sons of the Sun. The Sun himself was their progenitor, while Tvaṣṭṛ’s power—both manifest and unmanifest—was present in their mother. In her body, the formless ones took form, as before. The two Aśvins then approached Mārttaṇḍa and asked, “O radiant one, what should we do now?” Mārttaṇḍa instructed them, “Sons, worship the god Prajāpati with devotion. Narāyaṇa will surely grant you the boon you desire.” Obedient to his words, the Aśvins undertook severe austerities, practicing the most difficult penances and reciting the supreme hymn to Brahman with unwavering focus. After a long time, Brahmā—whose essence is Nārāyaṇa—was greatly pleased with their devotion and granted them a boon. Prajāpāla, hearing of this, requested, “I wish to hear the hymn to the unmanifest-born Brahman, as recited by the Aśvins, O great sage, by your grace.” The sage replied, “Listen, O king, to how the Aśvins composed the hymn to Brahman, and the fruit they attained from it.” The Aśvins praised Brahman thus: “Om, homage to you, who are actionless, beyond all manifestation, without support or dependence, without foundation or qualities, without light or basis, unconquered and formless; Brahman, great Brahman, beloved of the Brahmanas, Person, supreme among the great; god, greatest of the great gods, the firm, establisher of the firm; being, greatest of beings, lord of beings, Yakṣa, greatest Yakṣa, lord of Yakṣas; secret, lord of secrets, gentle, lord of gentleness, lord of the gentle; bird, lord of birds, demon, lord of demons; Rudra, lord of Rudras, Viṣṇu, lord of Viṣṇus; supreme lord, Nārāyaṇa, homage to Prajāpati.” Pleased by this hymn, Prajāpati spoke: “Choose a boon, one most difficult for the gods to obtain, by which you may move happily among the three worlds.” The Aśvins replied, “Grant us, O Lord Prajāpati, a share in the sacrifice, the right to partake of Soma among the gods, and eternal equality with them.” Brahmā granted their wish: “You shall have form and beauty without equal, healing power over all things, and the right to Soma in all worlds; all this shall indeed come to pass.” Thus, all these blessings were given long ago by Brahmā to the Aśvins. Therefore, among the lunar days, their day is the most excellent. On that day, whoever desires beauty should offer flowers, and by remaining pure throughout the year, will always possess a pleasing form and the virtues spoken of for the Aśvins. Whoever listens daily to this account of the Aśvins' supreme birth will be freed from all sin and blessed with sons. In another time, Mahātapā spoke: At the beginning, Prajāpati, the divine Lord, wishing to create various beings, pondered, but found no way. Then, from his anger, Rudra was born—radiant with power. Because he cried upon birth, he was given the name Rudra, the supreme Lord. For Rudra, Brahmā created a beautiful daughter, born of form, as a wife. She was Gauri, the goddess herself, also called Bharati, given to Rudra by her father. Having received this lovely one, Rudra, whose body was unique, was filled with supreme joy. At the time of creation, Brahmā addressed Rudra, urging him with austerity, “Create beings, Rudra.” But Rudra replied, “I am unable,” and, mighty in strength, plunged into the waters. He reflected that without the merit of austerity, one cannot create beings, and so, lacking ascetic power, he immersed himself in the waters. While Rudra, Lord of gods, was submerged, Brahmā once again made the beautiful Gauri enter his body as an internal form.