In the sacred gathering, it was explained that respect, lineage, and the proper recitation of mantras, along with the offering of food, bring deep satisfaction to the ancestors. This fulfillment follows the soul even through a hundred lifetimes. Such was the arrangement established by Brahmā, the supreme lord—the original creation of the ancestors, intended for those worlds that seek imperishability. It was further revealed that the ancestors are themselves gods, and the gods are again ancestors; the sacrificers and their descendants had all been described to the assembly. The worlds, daughters, grandsons, sons, as well as gifts, purity, sacred places, and their fruits—all these had been explained. The imperishable nature, the tradition of the twice-born, and the wandering ascetic practices were recounted in proper order, just as Brahmā once spoke. Then Bṛhaspati spoke: “Thus did Aṅgiras instruct the listening sages, answering all their doubts concerning the ancestors in the assembly.” In that ancient sacrifice, which lasted a thousand years, the householder was present, and Brahmā, lord of the gods, presided. It is said that hundreds of years passed there, and the sages, those who spoke of Brahman, sang verses in that place. At that sacrifice, Brahmā, the supreme soul, was initiated, and there arose among the ancestors a fierce desire for imperishability, for the welfare of the worlds, as inspired by Brahmā. Sūta then said: “Thus, Bṛhaspati, when questioned by his wise son, spoke of the lineage of the ancestors as it was recounted. Now, I shall speak further—listen to the account of Varuṇa.” The sages, having heard these teachings, were filled with joy and eagerness. They immediately questioned further, asking: “Tell us, in proper sequence, about the dynasties and the kings of immeasurable energy—their existence and their greatness, as we inquire.” Thus addressed, the charioteer Lomaharṣaṇa, skilled in the words of the sages, prepared himself for the next narration. Expert in storytelling, he said, “Hear what the sage told me, just as it was spoken to me. Listen as I recount, in order, the lineages and the status and power of the kings of boundless energy.” He began: Varuṇa’s wife, called Sāmudrī and also known as Śunodevī, bore two sons, Kali and Vaidya, and a daughter, Surasundarī. Kali’s sons, Jay and Vijaya, were of great strength; Vaidya’s sons, Ghṛṇi and Muni, were also mighty. Desiring to consume the creatures, Ghṛṇi and Muni devoured each other, and thus met their destruction. Kali was born among the gods, and his son is known as Mada. Kali’s wife was Tvāṣṭrī, whose elder sister, Nikṛti, is remembered as Himsā. She gave birth to four other sons of Kali, all man-eaters: Nāka, Vighna, Sadrama, and Vidhama. Of these, Vighna was headless, Nāka was bodiless, Sadrama had only one hand, and Vidhama is remembered as one-footed. Sadrama’s wife was Tāmasī, known as Pūtanā, and Vidhama’s wife was Revatī. Their sons numbered in the thousands. Nāka’s wife was Śakuni, and Vighna’s wife was Ayomukhī. These Rakṣasas, with great heads, wandered at twilight. The sons of Revatī and Pūtanā are called Naiṛtas. All those Rakṣasas are known as planets, especially among children. Skanda is their lord, empowered by Brahmā. Bṛhaspati’s sister, a noble woman and celibate, accomplished in yoga, always wandered unattached throughout the world. She became the wife of Prabhāsa, the eighth of the Vasus, and their son was Viśvakarmā, the artisan and progenitor. Tvaṣṭā, son of Dharma, wise and radiant, is the creator of thousands of crafts and the architect of the gods. He made all the aerial vehicles for the deities, and humans also live by the skill of this great soul. Prahlādī, renowned, was Tvaṣṭā’s wife, Virocanā. She was also the sister of Virocana and the mother of Triśiras. The great and wise Viśvakarmā, teacher of the gods, had a son called Viśvakarmamaya, remembered by that name. Sureṇu, the younger sister and daughter of Tvaṣṭṛ, became the wife of Savitṛ and is later known as Saṃjñā. Through her austerity, she gave birth to Manu, the eldest son of Vivasvat, and again she bore the twins, Yama and Yamunā. That goddess, assuming the form of a mare, went to the land of the Kurus; and from the nostrils of Savitṛ, who had taken the form of a horse, those two—the Aśvins—were remembered as born. She, the illustrious one, gave birth in the sky to the Aśvins—Nāsatya and Dasra—both sons of Mārttaṇḍa. The sages then asked: “Why is Vivasvān called Mārttaṇḍa by the wise? For what reason did she, in the form of a mare, give birth through the nostrils? We wish to know this truth; please explain it to us.” Sūta replied: When the egg, long conceived, was split apart by Tvaṣṭṛ, seeing the embryo destroyed, Kaśyapa became distressed out of fear. When the egg was divided in two, he said to Tvaṣṭṛ, “Surely, this is not the egg; you are Mārttaṇḍa, O sinless one.” Out of affection, the father said, “He is not dead in the egg.” Hearing these words, the name was given accordingly. Because the father said, “You are Mārttaṇḍa,” when the egg was split in two, Vivasvān is called Mārttaṇḍa by those who know the ancient lore. Now, I will tell of the offspring of Mārttaṇḍa, Vivasvān. Formerly, three were born from Saṃjñā, the wife of Savitṛ.