From the noble sage Aurva, a hundred sons descended, and from the illustrious line of Jamadagni, thousands of Bhārgava sons were born, one after another, continuing the sacred lineage. Among the sages, many Bhārgavas are known as external branches, distinguished by their names: Vatsa, Viśva, Aśviṣeṇa, Pāṇḍa, Pathya, and Śaunaka. These seven are recognized as the branches of the Bhārgava lineage. Now, let us turn to the lineage of the Āṅgirasas, descendants of Agni, the wise and radiant one. From this line arose the Bhāradvājas and Gautamas, and the foremost Āṅgirasas, who are mighty and luminous among the deities. Atharvan, whose wives were Surūpā, daughter of Marīci; Kārddamī and Svarāṭ; and Pathyā, daughter of Manu, fathered the Āṅgirasas through these devoted spouses. Their progeny, born from great austerity and pure souls, upheld the family line. From Surūpā was born Bṛhaspati; from Svarāṭ came Gautama; and the illustrious Vāmadeva, Utathya, and Uśija were also born. Dhiṣṇu was the son of Pathyā, and Saṃvarta came from Mānasa. Vicitta and Āyasya likewise arose, and Śaradvān was the son of Utathya. From Vāmadeva descended Aśija, Dīrghatamā, and Bṛhaduttha. Dhiṣṇu’s sons were Sudhanvan and Ṛṣabha, and from Sudhanvan came the Rathakāras, renowned as divine sages. Bharadvāja, son of Bṛhaspati, is famed for his great renown. Saṃvarta and the Angiras are counted among the Angirases among the gods; the younger brothers of Bṛhaspati are known as the Angirases among the divine hosts. The sons of Angiras, born from Surūpā, are called the Aurasa Angirases: Audārya, Āyu, Dhanur, Dakṣa, Darbha, Prāṇa, Haviṣmān, Haviṣṇu, Kratu, and Satya—ten in all. From Ayasya came Utathya, Vāmadeva, and Uśija; and also the Bhāradvājas, Śāṃkṛtikas, Gārgya-Kāṇvas, and Athītaras. The Mudgalas, Viṣṇuvṛddhas, Haritas, Vāyavas, Bhākṣas, Bharadvājas, Ārṣabhas, and Kimbhayas likewise followed. These are known as the ten and five branches of the Angirases, though many other Angirases are remembered among the Ṛṣis and beyond. Now, let us hear of the lineage of Marīci, the foremost among men, from whose descendants all the world, both immovable and moving, has arisen. Marīci, desiring offspring, meditated upon the waters, and from them was born a son endowed with all virtues, radiant and rich in progeny—Diti—honored, praised, and revered by the wise. All the waters were summoned, and the lord dwelt among them, concentrating his mind and generating one. The lord of creatures, Ariṣṭanemi by name, incomparable, begot a son, Marīci, shining like the sun, in Vadhauveśa. Desiring a son, he stood in the waters, meditating upon the speech of the virtuous for seven thousand years, and thus became incomparable. Kaśyapa, wise in the knowledge of Savitṛ, became equal to Brahmā, and in every Manvantara, he is born as a portion of a Brāhmaṇa. When Dakṣa declared that it was for the sake of daughters, the progeny, angered, drank what is called Kaśya, which is liquor. Haścekasa is known as the liquor of Brahmā; Kaśya is remembered as liquor by the sages, and Kaśyapa is so named from drinking Kaśya. Because of harsh words spoken, Kaśyapa was cursed by Dakṣa in anger. Then, as instructed by Brahmā, the supreme lord, Dakṣa gave his daughters to Kaśyapa; all were learned in the Vedas and became mothers of the worlds. Whoever knows this sacred account of the Ṛṣis, called Vāruṇa, becomes long-lived, virtuous, and pure, and attains supreme happiness. By reciting and hearing it, one is freed from all sins. At this point, all the sages addressed Romaharṣaṇa: “Now, after the sixth creation of beings, in the time of Cākṣuṣa, the spontaneous creation of Manu Vaivasvata has begun.” Dakṣa, commanded by the self-born, created beings himself; he produced creatures, both mobile and immobile, and when the interval of Manu Vaivasvata arrived, Dakṣa began to create beings of four kinds: those born from the womb, from eggs, from moisture, and those that sprout from the earth. For ten thousand years, Dakṣa performed severe and intense austerities, endowed with yogic powers such as animā and others. The illustrious one divided himself to create humans, serpents, rākṣasas, gods, asuras, and gandharvas—beings of divine form, lords equal to himself in appearance, wealth, and brilliance. Joyfully, desiring to create various beings, he produced other steadfast and mobile creatures, all born from his mind. Dakṣa created seers, gods, gandharvas, humans, serpents, rākṣasas, yakṣas, spirits, piśācas, birds, cattle, and wild animals as well. But when these mind-born beings did not multiply, the wise Lord Mahādeva reflected upon them. Desiring to create various beings through the method of sexual union, Dakṣa took Asiknī, the daughter of Vīraṇa, as his wife. Asiknī, endowed with great austerity and supporting the worlds, by whom all this universe, both moving and unmoving, is sustained, became Dakṣa’s spouse. Two verses are recited concerning Prācetasa Daksha marrying Asiknī, the supreme daughter of Vīriṇa. Daksha, the lord, followed after the multitude of wells of serpents, proud and powerful, as they were released into rivers and mountains. Upon seeing him, the sages declared, “Here, the beings will be established; first here, then a second time by Daksha, the lord of creatures.” In due course, Daksha, son of Pracetas, married Asiknī, the daughter of Vīriṇa, at the multitude of wells. Then Daksha, mighty son of Pracetas, begot a thousand sons of great vigor with Vairiṇī, in the region of Asivān. Seeing these sons, the great-souled sage Nārada, beloved of all and son of Brahmā, wishing to prevent their multiplication, spoke words to them that led to their destruction and brought a curse upon himself.