Satyavatī, hearing the words of the sage, addressed him with reverence and hope. “O sage,” she said, “if you wished, you could create entire worlds—why, then, not grant me a son?” She pleaded with her husband, “O lord, best of the twice-born, I desire a son who is peaceful and upright. If you so wish, let such a son be mine.” The sage replied, “O beautiful one, in your case, it cannot be done otherwise.” Then, empowered by her own austerity and the sage’s favor, Satyavatī was blessed. He assured her, “O gentle lady, I make no distinction between son and grandson. As you have spoken, so it shall be.” Thus, Satyavatī gave birth to a son of the Bhārgava lineage, devoted to austerity and self-restraint, peaceful in nature—Jamadagni. His birth was unique, for due to an ancient exchange of offerings between Bhṛgu’s fiery and Vaiṣṇava rituals, Jamadagni emerged from the Vaiṣṇava fire. Meanwhile, Gādhi, son of Kuśika, having obtained Viśvāmitra as his heir, journeyed with the Brahmarṣis and surrounded by Brahmins to the deity Savitṛ. Satyavatī, virtuous and steadfast in truth, became known as Kauśikī, and from her, a great river began to flow, renowned as the illustrious Kauśikī, best among rivers. In the Ikṣvāku lineage, there was a king named Suveṇu, whose blessed daughter was Reṇukā, also called Kāmalī. From Kāmalī and Reṇu, both endowed with austerity and steadfastness, Jamadagni—fierce and powerful—was born to Ṛcīka. Jamadagni, in turn, begot Rāma, the destroyer of Kṣatriyas, supreme in all branches of knowledge, accomplished in the science of archery, and blazing like fire. Thus, from Aurva and Ṛcīka, in Satyavatī, the great-minded Jamadagni was born, foremost among knowers of Brahman. Among Jamadagni’s sons, the middle was Śunaḥśepha, and the youngest was Śunaḥpuccha. Viśvāmitra, righteous and known as Viśvaratha, was born by the grace of Bhṛgu, thus increasing the lineage of Kauśika. Śunaḥśepha, the sage, became the son of Viśvāmitra; in the sacrifice of Hariścandra, he was bound as a sacrificial victim, but was given by the gods and thus became known as Devarāta. Among Viśvāmitra’s sons, Śunaḥśepha is remembered as the eldest. Others include Madhucchanda, Naya, Kṛtadeva, and Dhruvāṣṭaka. Kacchapa and Pūraṇa are also sons of Viśvāmitra, and their lineages, belonging to the great-souled Kauśikas, are many and various. The Pārthivas, Devarātas, Yājñavalkyas, Samarṣaṇas, Udumbaras, Udumlānas, Tārakas, and Yamamuñcatas are also mentioned. The Lohinyas, Reṇavas, and likewise the Kārīṣavas are remembered, as are the Babhravas, Pāṇinas, and those who meditate and recite. From Śālāvatī came the Hiraṇyākṣas, Syaṅkṛtas, and the Gālavās; also the Devalas, Yāmadūtas, Śālaṅkāyanas, and Bāṣkalas. Dadāti, Bādaras, and others are also descendants of the wise Viśvāmitra; many other lineages, called Śauśikas, arose from different sages. The Kauśikas, Ośrumās, and likewise the Saidhavāyanas are mentioned; all these are from the virtuous Paurorava, the Brahmarṣi Kauśika. The son of Dṛṣadvatī, Aṣṭaka, was also from Viśvāmitra; and the son of Aṣṭaka, belonging to the Jahnu lineage, is also remembered. The sages then asked: “By what mark, by what righteousness, by what austerity or learning did Viśvāmitra and other kings attain Brāhmaṇahood? By what means, by what origin, did the Kṣatriyas attain Brāhmaṇahood? We wish to know the distinction—was it by austerity or by giving?” In response, the sage spoke: “One who performs sacrifice with wealth obtained unjustly, desiring righteousness, does not attain the fruit of righteousness. If a wicked soul, lowest among men, gives gifts to Brahmins for ostentation, they bear no result. If one recites intensely, driven by unchecked greed for wealth and filled with attachment and delusion, and gives gifts at the end for purification, those gifts are fruitless. For one engaged in unrighteousness, violent and evil-minded, the gifts do not endure. When wealth is acquired through delusion and given or sacrificed, the actions are tainted and the gift does not last. But when wealth is obtained lawfully and offered at a sacred place, without desire for reward, one sacrifices and gives. Such a person attains the fruit of giving, and that gift brings happiness; by giving, he enjoys pleasures, and by truth, he reaches heaven. By well-performed austerity, he upholds worlds and remains; possessing such brilliance, he attains endlessness among the worlds. Giving is superior to sacrifice, and austerity is superior to sacrifice; renunciation is superior to austerity, and therefore knowledge is regarded as highest. Ascetics who have attained perfection are heard of, born among warriors and twice-born: Viśvāmitra the king, Māndhātṛ, Saṃkṛti, and Kapi; Purukutsa, Satya, Anṛhava, Ṛthu, Ārṣṭiṣeṇa, Amīḍha, Bhāga, Anyasta, and others; Kakṣīva, Śijaya, and other great chariot-warriors; Rathītara, Runda, and the kings led by Viṣṇuvṛddha. These are remembered as born among warriors, having attained the status of sages through austerity. All these royal sages have achieved great perfection. Now, let us speak further of the lineage of Ayu, the great-souled. Sūta said: Prabhā bore five mighty and noble sons to Svarbhānu, renowned among kings. Among them, Nahuṣa is remembered as the first, then Putradharma; Dharmavṛddha’s son is Sutahotra, famed for his greatness. Sutahotra’s heirs were three, supremely righteous: Kāśa, Śala, and Gṛtsamada, the mighty.