“O gentle and beautiful one,” said the sage, “I make no distinction between a son and a grandson; as you have spoken, so it shall be.” Thus, in accordance with her wish, Satyavatī bore Bhārgava Jamadagni, a son devoted to austerity, self-control, and peace. Long ago, the birth of Jamadagni had its roots in a mystical exchange of charus—sacred offerings—between the lines of Bhṛgu: one fierce and the other Vaiṣṇava. Through this, Jamadagni emerged from the Vaiṣṇava fire. Meanwhile, Gādhi, son of Kuśika, having received Viśvāmitra as his heir, departed in the company of Brahmarṣis, surrounded by Brāhmaṇas. Satyavatī, ever virtuous and devoted to truth and righteousness, became renowned as Kaushiki, and from her, the great river Kaushiki began to flow. The illustrious river Kaushiki became widely known. In the royal line of Ikshvaku, there was a king named Suveṇu, whose daughter, blessed with great fortune, was Renuka—also called Kamali. From Kamali, steadfast and ascetic, R̥cīka begot Jamadagni, whose power was fierce. This Jamadagni, supreme in knowledge and archery, was none other than Rāma—Parashurāma—the destroyer of Kshatriyas, blazing like fire. Thus, from Aurva’s son R̥cīka and Satyavatī, the great-minded Jamadagni was born by virtue, foremost among those who know Brahman. Shunahshepha was his middle son, and Shunashpuccha the youngest. Vishvamitra, righteous and known as Vishvaratha, was born by the grace of Bhrigu, thus enhancing the Kaushika lineage. Vishvamitra’s son was the sage Shunahshepha, who was once assigned as a sacrificial victim in King Harishchandra’s sacrifice. Because he was given by the gods, he became known as Devarata. Among Vishvamitra’s sons, Shunahshepha is regarded as the eldest. Others include Madhuchchhanda, Naya, Kritadeva, and Dhruvashtaka. Kacchapa and Purana are also sons of Vishvamitra, and from them arose the many lineages of the great-souled Kaushikas. Among these descendants are the Parthivas, Devaratas, Yajnavalkyas, Samarshanas, Udumbaras, Udumlanas, Tarakas, and those released by Yama. There are also the Lohinyas, Renavas, and Karishavas; the Babhravas, Paninas, and those devoted to meditation and recitation. From Shalavati came the Hiranyakshas, Syankritas, and Galavas; also the Devalas, Yamadutas, Shalankayanas, and Bashkalas. Dadati, Badaras, and others are also counted among the wise Vishvamitra’s descendants. Many others, born from other sages, are known as the Shoushikas. The Kaushikas, Oshrumas, and Saidavayanas—all these are the virtuous descendants of sage Kaushika. The son of Drishadvati, and Ashtaka from Vishvamitra, as well as Ashtaka’s son, who belongs to the Jahnu lineage, are also included. At this, the sages inquired: “By what quality, what righteousness, what austerity or learning did kings such as Vishvamitra attain Brahminhood? By what means or lineage did Kshatriyas become Brahmins? We wish to know the distinction—was it through asceticism or through giving?” Thus addressed, the sage replied with meaningful words: “One who, desiring righteousness, performs sacrifice with wealth acquired unjustly does not obtain the fruit of righteousness. If a person, of sinful soul and low character, gives gifts to Brahmins for the sake of ostentation, such gifts are in vain. Even if he performs intense recitation, driven by unchecked greed for wealth, filled with passion and delusion, and gives gifts at the end for purification, these gifts—given by one who is cruel and wicked—bear no fruit. When wealth is gained through delusion and given or sacrificed with impure actions, the gift of such a wicked person does not endure. But one who offers rightfully acquired wealth at holy places, without desire for personal gain, who sacrifices and gives in this way—he attains the true fruit of giving, and his gift brings forth happiness. By giving, he enjoys prosperity; by truth, he goes to heaven. Through well-performed austerity, he upholds the worlds, and, established thus, attains endlessness among the worlds. Sacrifice is superior to giving; austerity is greater than sacrifice; renunciation surpasses austerity; and knowledge is, by the wise, declared superior to renunciation. Indeed, among the twice-born, there have been accomplished ascetics of royal lineage: King Viśvāmitra, Māndhātṛ, Saṃkṛti, and Kapi. Also Purukutsa, Satyavrata, Ṛthu, Ārṣṭiṣeṇa, Amīḍha, Bhāga, and Anyonya, all descendants of Kapi. There are also Kakṣīvat, Śijaya, and other great chariot-warriors; Rathītara, Runda, Viṣṇuvṛddha, and other kings. These are remembered as royal sages, born of the warrior class, who, through austerity, became like seers. All these royal sages attained great success. Now, let me tell you further of the lineage of the great-souled Ayu. Turning to another noble line, Sūta spoke: The father of Soma was the venerable seer Atri, born of Vaivipra, who sustained all the worlds with his radiance. Performing only auspicious deeds—by action, mind, and speech—he stood with arms raised, like a wooden post or a stone, possessed of great brilliance. Atri performed a most difficult austerity, known as ‘great,’ in ancient times, which endured for three thousand divine years. Standing thus, with his seed held upwards, unmoving, desiring nothing, from him was born Soma, the wise twice-born. From that purified soul, Soma arose upwards. Soma flowed from Atri’s eyes, illuminating the ten directions with his brilliance.