In the ancient times, there were four illustrious beings known as Vijñātā, Vijñāta, Mano, and Yajña. These are remembered as the renowned Jayas. Once, due to a curse from Brahmā, these Jayas were born again in various epochs, known as Manvantaras, each time under different names and forms. In the Svāyambhuva Manvantara, they were conquered; in the Svārociṣa Manvantara, they became known as the Tuṣitas; in the Uttama Manvantara, they were the Satyas. As the ages passed, during the Tāmasa Manvantara, these divine beings were called Haris. In the Raivata Manvantara, they became the Vaikuṇṭhas, and in the Cākṣuṣa Manvantara, they were known as the Sādhyas, born of chandas, and revered as gods. Among these Sādhyas were twelve immortal ones, sons of Dharma, who were greatly fortunate and were especially honored during the reign of Manu Cākṣuṣa. It is told that during the Svārociṣa Manvantara, the mighty Tuṣita gods, foreseeing the changing times, spoke among themselves as the Cākṣuṣa Manvantara approached. When only a few of the Tuṣitas remained, they gathered and said, “Let us, the greatly fortunate, enter among the Sādhyas; in the coming Manvantara, we shall become them, and this will be for our greater good.” Thus resolved, all of them were reborn during the period of Manu Cākṣuṣa, emerging from the twelve Dharmas of Svāyambhuva. In that era, Nara and Nārāyaṇa were born again, as were Vipaścit, Indra, Satya, and Hari—these last two having previously been among the Tuṣita gods in the Svārociṣa Manvantara. The names of the Tuṣitas who became Sādhyas are remembered as Mano, Anumantā, Prāṇa, Nara, and Yāna, the mighty one. Along with them were Citti, Haya, Naya, Haṃsa, Nārāyaṇa, Prabhava, and Vibhu—thus were the twelve Sādhyas born. In both the Svāyambhuva and Svārociṣa Manvantaras, these divine groups bore different names, and now the names of the Tuṣitas are recounted: Prāṇa, Apāna, Udāna, Samāna, and Vyāna—along with Cakṣus (sight), Śrotra (hearing), Prāṇa (life-breath), Sparśa (touch), Buddhi (intellect), and Manas (mind). Among the Tuṣitas, the five vital airs—Prāṇa, Apāna, Udāna, Samāna, and Vyāna—were especially remembered. Alongside these celestial beings were the Vasus, known as the sons of Vasu and called the younger brothers of the Sādhyas. There were eight Vasus: Dhara, Dhruva, Soma, Āpa, Anala, Anila, Pratyūṣa, and Prabhāsa. Each Vasu had his own lineage. Dhara’s son was Draviṇa, as well as Hutahavyavaha; Dhruva’s son was Bhava, also known as Kāla, the revealer of worlds. Soma, the radiant moon, had two illustrious sons: Varcā and Budha, the knower of planets, both born from Rohiṇī and renowned throughout the three worlds. Dhāra’s sons were Mikalila, and Candra (the Moon) had three sons as well. Āpa’s son was Vaitaṇḍya, along with Śama and Śānta. From the energy of a foot, Skanda, also called Sanatkumāra, was born; Kumāra, the son of Agni, emerged from a cluster of reeds. From his back sprang his branches: Śākha, Viśākha, and Naigameya. Anila’s wife was Śivā, and their son was Manojava. Anila also had two sons: Avijñātagati and Manojava. Pratyūṣa’s son was the sage Devala, who himself had two wise sons, Kṣamāvat and Manīṣin. Among these lineages, Bṛhaspati’s sister stands out—a noble woman, celibate and perfected in yoga, who moves unattached throughout the world. Prabhāsa, the eighth Vasu, had a wife who gave birth to Viśvakarman, the divine architect and progenitor of all artisans. Viśvakarman is the master of every craft, the builder for the gods, the creator of all ornaments, and the maker of the aerial vehicles of the deities. Human artisans, too, owe their livelihood to the crafts he established. From Viśvā were born the ten celebrated Viśvadevas: Kratu, Dakṣa, Śrava, Satya, Kāla, Kāma, Dhuni, Kuruvān, Prabhavān, and Rocamāna—these ten, sons of Dharma, were born of the auspicious Viśvā. Marutvatī bore the Marutvants, known as the Bhānavas, sons of Bhānu. From Muhūrttā came the Muhūrtas, and from Lambā, Ghoṣa was born. Saṅkalpā gave birth to the wise Saṅkalpa; from Nāgavīthī, those who follow the three paths were born from her co-wife. All that pertains to the earth sprang from Arundhati. This creation, O wise one, is declared to be the eternal order of Dharma. Now, let us hear of the Muhurtas and Tithis, along with their presiding deities. The day and night are divided, as are the constellations; all the Muhurtas and the knowers of day and night are to be remembered. The divisions of day and night are reckoned as six hundred and more, according to the particular movement of the sun, for one who wishes to know the seasons. Thus, those learned in the Vedas seek out the right Tithi during Parva days; when time distinctions are absent, the offerings to ancestors are to be joined. The names of the Muhurtas are Raudra, Sarva, Maitra, Pindyavāsava, Āpya, Vaiśvadeva, Brāhma, and the one associated with midday. There are also Prajāpatya, Aindra, Indra, Nirṛti, Vāruṇa, and Aryaman, each presiding over a division of the day. These Muhurtas are created by the sun and are to be determined precisely by the shadow of a gnomon. Among them are Ajā, Ahibudhnya, Pūṣā, Yama, Agneya, and Prajāpatya. Further, Brahmasaumya, Āditya, Bārhaspatya, Vaiṣṇava, Sāvitra, Tvāṣṭra, and Vāyavya are listed. There are fifteen Muhurtas in one night, each in its proper order. The Nalikās and Pāḍikās are determined by the movement and rising of the moon; within these divisions, each Muhurta has its own deity. For all the planets, three positions are prescribed: southern, northern, and middle. These are to be known in their proper order, thus completing the account of the divine lineages, the divisions of time, and the eternal order that sustains the universe.