Among the Rakṣasas, there were four brothers, each marked by unusual forms: Vighna, who was headless; Nāka, who lacked a body; Sadrama, who possessed only one hand; and Vidhama, remembered as having just one foot. Sadrama was married to Tāmasī, also known as Pūtanā, while Vidhama’s wife was Revatī. From these unions, thousands of sons were born. Nāka’s wife was Śakuni, and Vighna’s was Ayomukhī. The Rakṣasas, distinguished by their large heads, wandered at twilight. The sons born to Revatī and Pūtanā were known as the Naiṛtas. All these Rakṣasas are associated with the planets, especially in the context of children, and Skanda, empowered by Brahmā, is their lord. There was also Bṛhaspati’s sister, a noble and celibate woman, accomplished in yoga, who wandered unattached throughout the world. She became the wife of Prabhāsa, the eighth among the Vasus, and their son was Viśvakarmā, the great artisan and progenitor. Tvaṣṭā, the wise and radiant son of Dharma, was renowned as the creator of thousands of crafts and as the architect of the gods. He fashioned all the aerial vehicles for the deities, and humans, too, live by the skill of this great soul. Tvaṣṭā’s wife was Prahlādī, also known as Virocanā, the sister of Virocana and mother of Triśiras. Viśvakarmā, the teacher of the gods, had a son called Viśvakarmamaya, remembered by that name. Sureṇu, the younger sister of Viśvakarmā and daughter of Tvaṣṭṛ, became the wife of Savitṛ and was later known as Saṃjñā. Through her austerity, she gave birth to Manu, the eldest son of Vivasvat, and again bore twins: Yama and Yamunā. This goddess, Saṃjñā, once assumed the form of a mare and went to the land of the Kurus, and from the nostrils of Savitṛ, who had taken the form of a horse, two children were remembered as born. She also gave birth in the sky to the Aśvins—Nāsatya and Dasra—the twin sons of Mārttaṇḍa. The sages then asked: “Why is Vivasvān called Mārttaṇḍa by the wise? And why did she, in the form of a mare, give birth through the nostrils? We wish to know the truth.” Sūta replied: When the egg, long conceived, was split apart by Tvaṣṭṛ, Kaśyapa, seeing the embryo destroyed, 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. Thus, because the father called him Mārttaṇḍa when the egg was split, Vivasvān is known as Mārttaṇḍa by those who know the ancient lore. Now, let me tell you of the offspring of Mārttaṇḍa, Vivasvān. From Saṃjñā, the wife of Savitṛ, three were born: Manu, the younger Sāvarṇi, and the Aśvins. Also, Śanaiścara is remembered among the sons of Mārttaṇḍa, making seven in all. Vivasvān, born of Kaśyapa and Dākṣāyaṇī, took as his wife the daughter of Tvaṣṭṛ, the great goddess known as Sureṇu and later as Saṃjñā. Though Saṃjñā was the wife of the blessed Mārttaṇḍa, radiant and youthful, she was not pleased with her husband’s form. The form of Āditya, Mārttaṇḍa, restrained by his own radiance, was not pleasing among the lineages. Again, out of affection, the father said, “He is not dead in the egg”; Kaśyapa, in his ignorance and affection, called him Mārttaṇḍa. The radiance of Vivasvān was always excessive, and by it, he caused the three worlds to burn. Ravi, another name for Vivasvān, begot three children on Saṃjñā: two sons of great might, and a daughter, Kālindī. Manu, the eldest, became the lord of progeny and god of the Śrāddha rite; then came the twins, Yama and Yamī. Seeing Vivasvān’s tranquil form, Saṃjñā lost consciousness; unable to endure her own husband, she created Savarṇā again. This woman, composed of earth and born from Saṃjñā’s shadow, arose with joined palms and devotion, addressing Saṃjñā. “Tell me, what should I do?” she asked. Saṃjñā replied, “With your blessing, I will go to my father’s house. You must remain here in my place, without fear, in this house. These two sons and my daughter of excellent complexion are entrusted to you. This must never be revealed to my husband by you.” Thus instructed, the earth-born woman spoke to Saṃjñā, “O goddess, from grasping the sky, one never attains the goal; I will follow your instructions. Go, goddess, to your own abode.” Agreeing to this, Saṃjñā went to Tvaṣṭṛ, the ascetic, feeling ashamed. Her father, seeing her arrive, angrily said, “Go to your husband; do not despise the radiant one.” Despite repeated instructions, Saṃjñā dwelt in her father’s house for a thousand years. Again and again commanded to return to her husband, she became a mare, concealing her form, and went to the northern Kurus, where she grazed on grass. From the second Saṃjñā, let it be considered, the Sun begot two sons endowed with the radiance of the Sun. Both were equal in likeness to the elder Manu: one was Śrutaśravas, wise in righteousness, and the other was Śrutakarman. Thus, the story of the divine progeny and their wondrous births unfolds, revealing the intricate connections and the enduring brilliance of the celestial lineages.