From the great sage Ayasya arose Utathya, Vāmadeva, and Uśija, as well as the Bhāradvājas, Śāṃkṛtikas, Gārgya-Kāṇvas, and Athītaras. Alongside them came the Mudgalas, Viṣṇuvṛddhas, Haritas, Vāyavas, Bhākṣas, Bharadvājas, Ārṣabhas, and Kimbhayas. These lineages are recognized as the ten and five branches of the Angirases, though many other Angirases are remembered among the other Ṛṣis and beyond them. Now, let me recount the lineage of Marīci, the foremost among men, from whose descendants the entire world—both mobile and immobile—has come forth. Marīci, desiring progeny, meditated upon the waters. From these waters was born a son, virtuous and radiant, rich in offspring, and honored by the wise. All the waters were summoned, and the Lord dwelt among them, focusing his mind and generating a being. Ariṣṭanemi, the lord of creatures, incomparable in splendor, begot a son named Marīci, shining like the sun, in the region of Vadhauveśa. Yearning for a son, Marīci stood in the waters, meditating upon the speech of the virtuous for seven thousand years, until he became incomparable. Kaśyapa, wise in the knowledge of Savitṛ, thus became equal to Brahmā; in every Manvantara, he is born as a portion of a Brāhmaṇa. Once, when Dakṣa spoke that it was for the sake of daughters, the progeny, angered, drank what is called Kaśya, a kind of liquor. Haścekasa is known as the liquor of Brahmā, and Kaśya is remembered as liquor by the sages; thus, Kaśyapa received his name from drinking Kaśya. Because of harsh words spoken, Kaśyapa was cursed by Dakṣa in anger, and thus became so. Then, as instructed by Brahmā, the supreme lord, Dakṣa gave his daughters to Kaśyapa. All these daughters were learned in the Vedas and became mothers of the worlds. Whoever knows this sacred account of the Ṛṣis, called Vāruṇa, attains longevity, virtue, purity, and supreme happiness; by reciting and hearing it, one is freed from all sins. At this point, the sages addressed Romaharṣaṇa, saying, “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—both mobile and immobile—when the interval of Manu Vaivasvata arrived. Dakṣa then began to create beings of four kinds: those born from the womb, those from eggs, those from moisture, and those that sprout from the earth. For ten thousand years, he performed severe austerities, endowed with yogic powers such as animā and others. The illustrious Dakṣa divided himself to create humans, serpents, rākṣasas, as well as 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. He created seers, gods, gandharvas, humans, serpents, rākṣasas, yakṣas, spirits, piśācas, birds, cattle, and wild animals. However, when these mind-born beings did not multiply, the wise Lord Mahādeva reflected upon them. Seeking 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, became the mother by whom all the universe—moving and unmoving—is sustained. Two verses are recited here, 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. 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, the 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. The sage Kaśyapa is so called only by convention; out of fear of Daksha’s curse, the Brahmarṣi assumed that role. Then, from the mind of Parameṣṭhin (Brahmā), was born one as the son of Kaśyapa; out of fear of Daksha’s curse, a mind-born son of Kaśyapa appeared again. Thus, he became the second mind-born son of Kaśyapa, for Nārada, born earlier from Parameṣṭhin, was so indeed. By Nārada’s actions, all the sons of Daksha, known as the Haryaśvas, were destroyed for the sake of censure; all perished, without a doubt. Daksha, enraged and intent on destruction, was restrained by the Lord, who, accompanied by the Brahmarshis, was entreated by Parameshthin. At Parameshthin’s request, Daksha resolved that Nārada should become his son, born from his daughter. Thus, Daksha gave his beloved daughter to Parameshthin, and Nārada was born again, a sage calmed by fear. Hearing this, the Brahmins, filled with renewed curiosity, questioned the wise Suta, knower of truth and foremost among speakers: “How were the sons of Prajapati, the Pracetas’ descendants, destroyed by the great-souled Nārada?” Hearing their truthful and auspicious inquiry, Suta spoke to them sweet words, endowed with every virtue.