Bṛhaspati’s sister was an extraordinary woman: noble in character, steadfast in her discipline, and perfected in yoga. She lived her life in celibacy, moving freely and unattached throughout the entire world, embodying the highest spiritual ideals. In another divine lineage, Prabhāsa, the eighth among the Vasus, had a wife who gave birth to Viśvakarman. Viśvakarman became renowned as the divine architect and the progenitor of all artisans. He is the master of every craft, the builder for the gods themselves, and the creator of all beautiful ornaments. All the aerial vehicles that the deities use are fashioned by his hands, and it is through his skills and knowledge that human artisans find their livelihood and purpose. The Viśvadevas, ten in number and famed throughout the worlds, were born from Viśvā. These ten—Kratu, Dakṣa, Śrava, Satya, Kāla, Kāma, Dhuni, Kuruvān, Prabhavān, and Rocamāna—are all celebrated as the sons of Dharma, brought forth by the auspicious Viśvā. From Marutvatī were born the Marutvants, also known as the Bhānavas, the sons of Bhānu. Muhūrttā gave birth to the Muhūrtas, while Lambā brought forth Ghoṣa. Saṅkalpā gave birth to the wise Saṅkalpa, and from Nāgavīthī’s co-wife arose those who follow the three sacred paths. Everything related to the earth itself was born from Arundhati, and this entire creation is upheld as the eternal order of Dharma. Now, let us turn to the divisions of time and their presiding deities. The Muhurtas and Tithis, along with their ruling forces, are to be named. The day and night are divided, and the constellations are set forth in summary; all the Muhurtas, and the sages who know their divisions, are recognized. The day and night are reckoned as containing six hundred or more parts, determined by the sun’s movement for those who wish to understand all the seasons. Therefore, those learned in the Vedas seek out the proper Tithi on Parva days. When time is indistinct, these are joined together for offerings to the ancestors. The names of the Muhurtas include Raudra, Sarva, Maitra, Pindyavāsava, Āpya, Vaiśvadeva, Brāhma, and the one associated with midday. Others are Prajāpatya, Aindra, Indra, Nirṛti, Vāruṇa, and the shares of Aryaman, all connected with the day. These Muhurtas are created by the sun and are precisely measured by the shadow cast by a gnomon. Additional Muhurtas are Ajā, Ahibudhnya, Pūṣā, Yama, Agneya, and Prajāpatya. There are also Brahmasaumya, Āditya, Bārhaspatya, Vaiṣṇava, Sāvitra, Tvāṣṭra, and Vāyavya. In one night, there are fifteen Muhurtas, set in order, and the Nalikās and Pāḍikās are known by the movement and rising of the moon; each division of time has its presiding deity. For all the planets, three positions are prescribed: southern, northern, and middle. The middle position is called Jāradgava, the northern is known as Airāvata, and the southern is Vaiśvānara. The paths of the stars are also described: Aśvinī, Kṛttikā, and Yāmyā are known as the Nāga path; Puṣya, Āśleṣā, and Punarvasu are the Airāvata path—the three together form the northern route. The two Phālgunīs in the east and north, along with Maghā, are the Āryaman path; Hasta, Citrā, and Svātī are called the Go path. Jyeṣṭhā, Viśākhā, and Anurādhā are the Jāradgava path, forming the middle route. Mūla and the two Āṣāḍhās are called the Aja path, while Śravaṇa, Dhaniṣṭhā, Gārgī, and Śatabhiṣak are also included. Vaiśvānarī, Bhādrapadā, and Revatī are mentioned as the paths of the southern route. Daksha, the great progenitor, gave twenty-seven maidens to Soma, the Moon god. These maidens became renowned as the stars, celebrated in astrology, and their offspring shone with immeasurable brilliance. The remaining maidens were accepted by Kashyapa, and these fourteen illustrious women became the mothers of the worlds. Their names are Aditi, Diti, Danu, Kala, Arishta, Surasa, Surabhi, Vinata, Tamra, Krodhavasha, Ira, Kadru, and the righteous sage Muni. In the interval between the Charishnava and Chakshusha Manus, twelve foremost beings known as the Vaikunthas were born. When the age of Vaivasvata Manu arrived, the Adityas, having been worshipped, gathered and spoke among themselves. They resolved to enter the illustrious Aditi once more, in the present Vaivasvata interval, through their yogic power and with half their consciousness. They said, “Let us become her sons; this will be our highest good. Those born from Aditi will attain the status of Adityas.” Thus, in the interval of Chakshusha Manu, all of them were born again as the twelve Adityas, sons of Kashyapa, who was the son of Marichi. Indra and Vishnu were also born again, and in this Vaivasvata interval, the divine Nara and Nārāyaṇa manifested as well. For these gods, creation and dissolution occur just as the sun rises and sets in this world. This is also true for Prajapati, Vishnu, and the great-souled Bhava. Because these gods are supreme in hearing, possess the qualities of sound and the like, and are endowed with the eightfold powers beginning with Anima, they are born in every age. Thus, attachment in the world is said to be the cause of creation. By Brahma’s curse, the Jayas were born in the Swayambhuva Manvantara and were conquered. In the Svarocisha Manvantara, they became the Tusitas; in the Uttama, the Satyas; in the Tamasa, the Haris; in the Charishnava, the Vaikunthas; in the Chakshusha, the Sadhyas; and now, in the present age, they are the Adityas. Of these Adityas, ten are especially remembered: Dhata, Aryaman, Mitra, Varuna, Aṃśa, Bhaga, Indra, Vivasvan, Pusha, and Parjanya. Thus, the divine lineages, the cycles of creation, and the eternal order of Dharma continue, sustaining all the worlds.