From the sacred tips of Kuśa grass, the illustrious Vālakhilyas, exalted sages of swift thought and boundless presence, came forth. Sovereign over the earth, their very birth was a marvel. Alongside them, from the ashes that dispel impurity, arose the Vaikhānasa sages—distinguished among the Brahmarṣis, steadfast in their austerities and pursuit of sacred knowledge. From the streams of the divine source were born the Aśvins, twin gods equal in form, whose pure and spotless birth is said to have arisen from the very eyes. The eldest lords of beings emerged from these same streams; seers sprang from the follicles of hair, while other creatures arose from the impurities of sweat. Time itself took form: the harsh months, their junctions as fortnights, the years, days, and nights—all presided over by the fierce, radiant father, the harsh light. What is fierce is called red, and red is likened to gold; that which is friendly is so known, while smoke is said to represent the animals. The Rudras are the flames of this being, and likewise, the Ādityas are born from him. From his embers arose the divine and human lights, illuminating all realms. From Brahman was born Brahmā, the first in the world of mind, the fulfiller of all desires. There, too, was mentioned a maiden of great significance. Brahmā, teacher of the gods, was pleased with the thirty-three deities. These lords of beings became the progenitors of all creatures. By his favor, all lords of beings and ascetics sustained the worlds and their sacred rites from the very beginning. He caused the divine pair to flourish, increasing their brilliance among gods, all Veda-knowers, and royal sages alike. All were devoted to Vedic mantras, endowed with the virtues of the lords of beings, upholding the infinite Brahman, truth, and supreme austerity upon the earth. Indeed, all beings—Brahmā, the brahmins, and all the worlds, both moving and unmoving—are his progeny. Having first created Marīci, together with the gods and sages, they contemplated creation and desired offspring. In that primordial sacrifice, the gods and sages, born from this lineage, assumed lordship over their respective domains and times. Yet, they did not establish beings in a single unchanging form; rather, from the dawn of the age to its end, they continually established new creatures. Then, the teacher of the worlds, reflecting on the highest truth, addressed the gods: “O gods, know that you were created by me after due deliberation; and from your lineage, these great sages are again born.” Of these, the lineage of Bhrigu, the ancient and noble soul, is now recounted in detail. Bhrigu’s incomparable and auspicious wife was Paulomī, the renowned daughter of Hiranyakashipu and Puloman. From Bhrigu, she bore Kavi, foremost among Vedic knowers and teacher of gods and asuras alike—known also as Shukra, the brilliant planet and son of Kavi. This Shukra, also called Ushanas and Kavi, took as his wife Angi, the illustrious mind-born daughter of the Pitrs, who are the drinkers of soma. Angi bore him four sons, and Shukra, radiant with Brahma’s splendor, became preeminent among the knowers of Brahman. Their sons were Tvashtri and Varutri, and also Shanda and Marka—each shining like the sun and possessing the power of Brahma. Varutri’s sons—Ranjana, Prithu, Ashmi, and the wise Brihadgira—were devoted to Brahman and worshipped the gods. For the destruction of unrighteous sacrifice, these sons approached Manu and engaged him. Witnessing dharma being cast aside, Indra spoke to Manu, saying, “With these very ones, I will ensure you perform the sacrifice.” Hearing Indra’s words, they departed from that place. When they vanished, Indra freed the wives and the mind of Dharma from captivity and pursued her. The ascetics, striving for Indra’s destruction, returned and were seen again; Indra struck down the wicked among them and then rested on the southern side of the altar of the god of gods. As the sons of Varutri were being devoured by sala-wolves, their heads fell, and from them sprang date-palms. Thus, the sons of Varutri were slain by Indra during the sacrifice, and Devayani became the daughter of Shukra. Triśiras, of manifold forms, was the great son of Tvaṣṭṛ, and Viśvakarman, also called Yama, was the younger brother of Viśvarūpa. From Bhrigu were born the Bhṛgus, the divine sages—twelve sons in all, borne by the goddess. The Kāvyas, too, were his sons. These twelve Bhṛgus—Bhuvana, Bhāvana, Kratu, Śravā, Mūrdhā, Vyaśaya, Vyaśruṣa, Prasava, Aja, and others—are remembered as lords and sacrificial deities. Paulomī bore a son most learned, self-controlled, and mighty. Afflicted in the eighth month by a cruel act within the womb, Cyavana was born—conscious and the son of Pracetasa. From Cyavana’s wrath was born Adhvāna, the unaging man. Bhārgava, with Sukanyā, begot two sons: Ātmavān and Dadhīca, both renowned for virtue. Sārasvata was born from Dadhīca and Sarasvatī; while Rucī, noble lady of the Nāhuṣa line, became the wife of Ātmavān. From Ātmavān was born the sage Ūrva, famed for his birth by splitting the thigh. Aurva shone with the radiance of blazing fire. Jamadagni was born to Ṛcīka and Satyavatī, and in the Bhṛgu lineage, from Ruci, came those of the Rudra and Viṣṇu lines. From the Viṣṇu line of Agni was born Jamadagni; his wife Reṇukā bore Rāma—equal in prowess to Indra, embodying both Brahmin and Kṣatriya qualities, and of immeasurable brilliance. Thus, the divine lineage unfolded, sustaining the world with wisdom, austerity, and the ever-renewing spirit of creation.