From the illustrious line of Gṛtsamada was born his son Śunaka, and from him, Śaunaka. It was from this noble lineage that Brahmins, Kṣatriyas, Vaiśyas, and Śūdras also sprang forth, each performing their own duties and upholding the order of society. Among these descendants, many distinguished Brahmins arose, each through their own meritorious deeds. Śala, one of this line, had a son named Ārṣṭiṣeṇa, who, like his father, led a wandering life in pursuit of spiritual goals. From these families came the Śaunakas and Ārṣṭiṣeṇas, prominent twice-born castes, accompanied also by Kṣatriyas. Notably, Kāśa, the son of Kāśa, and Dīrghatapās, were among them. Dīrghatapās, renowned for his learning and great austerity, had a son named Dharma. From Dharma was born the radiant Dhanvantari, endowed with immense ascetic power and wisdom. At this point, the assembled sages, eager for knowledge, addressed Sūta, their storyteller: “How did the god Dhanvantari come to be born among humans? Please tell us this tale in a pleasing manner.” Sūta replied, “Listen, O twice-born, to the origin of Dhanvantari. In ancient times, when the gods and demons churned the ocean for nectar, Dhanvantari emerged at the edge of the sea. He appeared before all, his form shining brilliantly in every direction. So perfect was his body that even the Unborn One—Brahmā—was amazed and declared, ‘You are unborn!’ Thus, he was called Aja, the Unborn. Aja then addressed Lord Viṣṇu, saying, ‘O Lord, I am your son. Grant me a share and a place in the world, O best of gods.’ Viṣṇu replied, ‘The shares of the sacrifice have already been divided, and the gods have received their portions. The ritual offerings prescribed by the great sages in the Vedas cannot be performed equally by sacrifice at this time. O god, you are born later; you are indeed the lord of names and mantras. In your second birth, you will become renowned throughout the world. Even while in the womb, you will possess the perfections beginning with aṇimā. With that very body, you will attain divinity, and the twice-born will worship you with beautiful mantras, clarified butter, and fragrant offerings. Again, you will establish the science of life, Ayurveda, as ordained by the lotus-born Brahmā. When the second Dvāpara Yuga arrives, you will be born again—of this there is no doubt.’ Having granted this boon, Viṣṇu vanished from sight. In due time, when the second Dvāpara Yuga began, the king of Kāśi, Saunahotra, desiring a son, undertook great austerities, as did King Dīrghatapās. Both kings sought the blessing of the god Aja. Pleased by their devotion, Dhanvantari appeared and offered Saunahotra a boon. The king requested, ‘If you are pleased, O blessed one, grant me a steadfast son.’ Dhanvantari consented and disappeared. In due course, Dhanvantari himself was born into the king’s household. Thus, the king of Kāśi became famed as the destroyer of all diseases, for Dhanvantari brought the knowledge of healing to the world. Meanwhile, the sage Bharadvāja composed the science of Ayurveda, along with its medical practices. He divided this knowledge into eight branches and taught them to his disciples. Dhanvantari’s son, Ketumān, was born, and from Ketumān came King Bhīmaratha. Bhīmaratha’s son was Divodāsa, renowned as the lord of Vārāṇasī. During Divodāsa’s reign, a demon named Kṣeṇaka entered the city of Vārāṇasī, which had become deserted. This desolation was due to a curse previously pronounced by the great Nikumbha, who had declared that the city would remain empty for a thousand years, time and again. Yet, as soon as the curse took effect, Divodāsa, lord of the people, established a new and beautiful city at the edge of his realm, on the banks of the Gomati river. The sages then inquired, “Why did Nikumbha curse Vārāṇasī, that sacred field?” Sūta replied, “King Divodāsa, having obtained the city, dwelt there and ruled as a mighty and righteous king. At that time, Maheśvara (Śiva), with his beloved wife, dwelt among the gods. By the gods’ command, their attendants—endowed with great ascetic power and manifold forms—delighted the great goddess. Mahādeva (Śiva) rejoiced because of them, but Menā, the goddess’s mother, was not pleased. She constantly found fault, saying, ‘Your husband Maheśvara is not suitable at my side; he is poor here, yet remains untroubled, O sinless one.’ Hearing her mother’s words, the goddess, though hurt, smiled and went to Hara’s (Śiva’s) side. With her face downcast, she said to Mahādeva, ‘O god, I will not remain here; take me to your own abode.’ Thus addressed, Mahādeva surveyed all the worlds for a dwelling and chose, on earth, the illustrious Vārāṇasī, the sacred field. Knowing that Divodāsa had settled in the city, Bhava (Śiva) summoned Gaṇeśa, who stood by his side, and instructed him, ‘O lord of the gaṇas, go to the city and make Vārāṇasī empty; use gentle means, for that king is exceedingly powerful.’ Then Nikumbha went to Vārāṇasī and, appearing in a dream to a barber named Maṅkana, said, ‘I will bring you prosperity; choose a place for me, O sinless one. Make an image in my likeness and install it in the city.’ Maṅkana, following the vision from his dream and having obtained the king’s permission, performed all that was required. There, a great worship is constantly maintained, with perfumes, incense, garlands, and other beautiful offerings. With offerings of food, the place became exceedingly wondrous, and thus the Lord of the Hosts (Nikumbha) is worshipped there always. In return, he bestows thousands of boons upon cities: sons, gold, long life, and all desired blessings.