From the churning performed by the great sages, as had been foretold, there first emerged a man—very short and dark-skinned—who stood trembling, his senses unsettled and his palms joined in fear. Observing his distress and confusion, the assembled sages spoke kindly to him, saying, “Sit down.” Thus, he became the progenitor of the Niṣāda lineage, endowed with endless vigor. From him arose not only the fishermen, born from the sin of Vena, but also others dwelling in the Vindhya mountains—such as the Tumbura, Tuvara, and Khasas—who were inclined toward unrighteousness, all originating from Vena’s sin. Still filled with righteous anger, the great sages then churned Vena’s right hand as if it were the lower arani stick used to kindle sacred fire. From this churning was born Pṛthu, radiant with the energy of the striking hand. Because he emerged from the palm, he was named Pṛthu, shining with his own brilliance like blazing fire. Upon his birth, Pṛthu took up the foremost bow called Ajagava, which resounded mightily, and he armed himself with arrows and splendid armor for protection. The birth of Pṛthu brought joy to all beings everywhere. As the great night arose, Vena’s soul departed for heaven. With the birth of his wise son, Pṛthu—the royal sage, a tiger among men—rescued his ancestors from hell. Rivers and oceans, bringing all kinds of jewels, gathered together and anointed Vainya (Pṛthu) as the king of men, bestowing upon him the great royal kingdom and making him a mighty, radiant monarch. The sons of Angiras among the gods consecrated him as a great king; thus did illustrious Pṛthu Vainya become the first and foremost king. Those subjects whom his father had not won over, Pṛthu won through his own virtue and affection, and thus he acquired the title “Rāja,” king, from their love for him. As he approached the ocean, the waters stood still for him; mountains shattered before his will, and no banners were broken. The earth, without being plowed, yielded crops; food was produced by mere thought; cows gave all desired things, and honey was found in every vessel. At that auspicious time, during the great ancestral sacrifice, a wise Sūta was born on the day of the Sūtya, and in that same sacrifice, a learned Māgadha was also born. From the oblation offered to Indra, mixed with that of Bṛhaspati, the Sūta was born. There, error and the need for expiation arose in the rites: the disciple’s oblation, having mixed with the teacher’s, overcame it, and thus, through differences in conduct, a variation of caste was produced. From a Kṣatriya father and a Brahmin mother, the Sūta was born—of lower origin—but declared to have similar duties as before. The Sūta’s middle duty was to serve Kṣatriyas: driving chariots and elephants, with the lowest being medical treatment. For the purpose of praising Pṛthu, the divine sages summoned both the Sūta and the Māgadha. The sages declared, “Let this king be praised; this deed and you both are fit for the hymn.” But the Sūta and Māgadha replied, “We please the gods and sages with our own actions. We do not know his deeds, nor his characteristics and fame, by which we might compose a hymn for this illustrious king.” So the sages appointed them, saying, “Let him be praised in the future. He is always devoted to charity and righteousness, truthful, self-controlled, learned, generous, and undefeated in battle.” Thereafter, the Sūta and Māgadha praised the deeds performed by mighty Pṛthu, bound by virtue. At the end of their praise, Pṛthu, the lord of creatures, was greatly pleased. He granted the region of Anūpa to the Sūta and Magadha to the Māgadha. From that time, the rulers of the earth were praised by Sūtas and Māgadhas, and by bards who awakened them with blessings. Seeing Pṛthu, the people and great sages, filled with supreme joy, declared, “This son of Vena will be your provider—let him be your king.” At the urging of the sages, the people eagerly approached the illustrious Vainya, saying, “From you, arrange for our livelihood.” Thus pursued by the people, desiring their welfare, Pṛthu, mighty and resolute, took up his bow and arrows and pressed the earth. Terrified by the fear of being pressed, the earth, taking the form of a cow, fled. Pṛthu pursued her as she ran, his bow raised. She, out of fear of Vainya, fled to all the worlds, even to Brahmā’s abode, but everywhere she went, Vainya stood before her, bow in hand, radiant with brilliant energy, unshaken, possessing great yoga and might, invincible even to the immortals. Finding no protection anywhere, the earth turned to Vainya alone. The goddess, ever revered by the three worlds, stood before him with joined palms and spoke: “You do not consider it unrighteous to kill a woman; how will you sustain the people, O king, without me? O king, the worlds exist in me; by me the universe is supported. Without me, O best of kings, the people would perish. You ought not to kill me if you wish for the welfare of the people, O protector of the earth. Listen: all undertakings begun with a method reach completion. Even if you kill me, O king, you will not be able to protect the people. I will become the source of food; abandon your anger, O greatly radiant one. Women are said to be inviolable, even among a hundred animal species. Knowing this, O protector of the earth, you should not abandon righteousness.” Hearing these many words, the king of great mind—self-controlled and righteous—suppressed his anger and spoke to the earth: “Whoever kills for the sake of one—whether himself or another—one life or many, that person incurs sin, whether he desires it or not. But if, by the death of one, many obtain happiness, then in such a beneficial killing, there is no sin, nor even the shadow of sin. Therefore, for the sake of the people, I will slay you, O Earth, if today you do not act according to my word for the good of the world.