From the noble lineage of the sage Paurorava, who was the illustrious Brahmarṣi Kauśika, arose the families known as the Kauśikas, Ośrumās, and Saidhavāyanas. These lineages all traced their descent from that virtuous ancestor. Among them, Aṣṭaka, the son of Dṛṣadvatī, was born of Viśvāmitra, and Aṣṭaka’s own son, belonging to the renowned Jahnu lineage, is also remembered in tradition. At this point, the assembled sages, eager for understanding, inquired, “By what distinguishing mark, by what righteousness, austerity, or learning did Viśvāmitra and other kings attain the status of Brāhmaṇas? By what means and origin did Kṣatriyas come to Brāhmaṇahood? Was it through austerity or through giving? We wish to know the true distinction.” In response to their earnest questions, the wise speaker replied with meaningful words: “One who performs sacrifice with wealth gained unjustly, even if seeking righteousness, does not attain the true fruit of righteousness. If a wicked soul, lowest among men, gives gifts to Brahmins merely for show, his actions are empty. When one recites the scriptures intensely but is driven by unchecked greed and delusion, and gives gifts at the end only for purification, such gifts are fruitless. For one engaged in unrighteousness, violent and evil-minded, their offerings bear no result. When wealth is acquired through delusion and given or sacrificed, the gifts of one whose actions are tainted do not endure. “But when wealth is obtained lawfully and offered at a sacred place, without desire for reward, then one’s sacrifice and gifts are pure. Such a person attains the true fruits of giving—his gifts bring happiness, he enjoys pleasures here, and by truth he reaches heaven. Through well-performed austerity, he upholds the worlds and shines with brilliance, attaining endlessness among the worlds. “Giving is greater than sacrifice, and austerity is greater still; above austerity is renunciation, and above all is knowledge. There have indeed been ascetics of great perfection, born among warriors and twice-born alike: Viśvāmitra the king, Māndhātṛ, Saṃkṛti, Kapi, Purukutsa, Satya, Anṛhava, Ṛthu, Ārṣṭiṣeṇa, Amīḍha, Bhāga, Anyasta, Kakṣīva, Śijaya, and other great chariot-warriors, along with Rathītara, Runda, and the kings led by Viṣṇuvṛddha. All these are remembered as born among warriors, yet through their austerities, they attained the status of sages and achieved great perfection.” Turning then to the lineage of Ayu, the narrator continued: “Hear now of the great-souled Ayu’s descendants. From Svarbhānu and his wife Prabhā were born five mighty and noble sons, famous among kings. Of these, Nahuṣa is remembered as the first, followed by Putradharma; then Sutahotra, son of Dharmavṛddha, was renowned for his greatness. Sutahotra had three supremely righteous sons: Kāśa, Śala, and the mighty Gṛtsamada. Gṛtsamada’s son was Śunaka, whose son was Śaunaka; from this line descended Brahmins, Kṣatriyas, Vaiśyas, and Śūdras. “In this lineage, diverse Brahmins arose through various deeds. Śala’s son was Ārṣṭiṣeṇa, whose son likewise wandered in the world. Thus, the Śaunakas and the Ārṣṭiṣeṇas, twice-born castes accompanied by Kṣatriyas, and Kāśa’s son Kāśa, and Dīrghatapās are all remembered. Dīrghatapās, learned and greatly austere, fathered Dharma, and from this wise elder was born Dhanvantari, radiant with immense ascetic power.” At this, the sages eagerly asked, “How did the god Dhanvantari take birth among humans? We wish to know—please tell us in a pleasing manner.” The Sūta replied, “Listen, O twice-born, to the origin of Dhanvantari. In ancient times, at the edge of the ocean, when the nectar of immortality was being churned, Dhanvantari was produced. He arose before all, enveloped in splendor from every side. Seeing his perfect and radiant form, the Unborn One—Brahmā—stood amazed and declared, ‘You are unborn,’ and thus he was called Aja. “Aja then spoke to Viṣṇu, saying, ‘Lord, I am your son. Assign me a share and a place in the world, O best of gods.’ Viṣṇu replied, ‘The division of the sacrifice has already been made; the gods have received their shares. The ritual offerings prescribed in the Vedas by the great sages cannot be performed equally here by means of sacrifice at any time. O god, you are born later; you are indeed the lord of names and mantras. In your second birth, you will become renowned in the world. You will possess the perfections beginning with aṇimā even while in the womb. With that very body, you will attain divinity. The twice-born will worship you with beautiful mantras, clarified butter, and fragrances. And again, you will establish the science of life, Ayurveda. This is certain, previously ordained by the lotus-born one. When the second Dvāpara age arrives, you will be born—of this there is no doubt.’ Having granted him this boon, Viṣṇu then disappeared. “When the second Dvāpara arrived, the king of Kāśi, Saunahotra, desiring a son, performed great austerities, as did King Dīrghatapās. Both sought to propitiate the god Aja for the boon of a son. Pleased, Dhanvantari appeared and offered the king a boon. The king requested, ‘O blessed one, if you are pleased, let a steadfast son be born to me.’ Having consented, Dhanvantari vanished. “Then, in the house of the king of Kāśi, the god Dhanvantari was born. The king, O great sage, became the destroyer of all diseases. Meanwhile, Bharadvāja composed the science of Ayurveda, along with its medical practice, dividing it into eight parts and teaching it to his disciples. Dhanvantari’s son, renowned as Ketumān, was born; from Ketumān came King Bhīmaratha, and Divodāsa, famed as the lord of Vārāṇasī, was his son.” Thus, the story of these royal sages and the divine descent of Dhanvantari was told, illuminating the glory of their lineages and the path of true righteousness, austerity, and knowledge.