Once, a sage found himself perplexed. He had placed his sacred fire vessel beneath a fig tree, but now, to his astonishment, the fig tree had transformed into the embryo of a Sami tree. Reflecting on this mysterious transformation, he resolved, “I will take this very form of fire, bring it to my city, fashion it into an arani—the sacred fire-stick—and worship the fire that arises from it.” With this intention, he returned to his city and crafted the arani. Carefully measuring the fire-stick with his fingers, he recited the Gayatri hymn, letting each syllable guide his actions. As he chanted, the number of syllables he uttered seemed to transform his fingers into a veritable forest. There, following the proper tradition of the three sacred fires, he kindled fire by friction and offered his oblations with devotion. His heart was set on the reward he most desired: to behold Urvaśī. Through the power of his fire ritual, performing many sacrifices, he ultimately attained the worlds of the Gandharvas. There, reunited with Urvaśī, he was freed from all separation. It is said that in the beginning, there was but one fire, but in this present Manvantara, it became established in three distinct forms. From this noble line emerged sons: Dhīmān, Āvasu, Viśvāvasu, Śatāyu, and Śrutāyu (also known as Ayutāyu). Amāvasu’s lineage continued with his son Bhīma, Bhīma’s son Kāñcana, Kāñcana’s son Suhotra, and Suhotra’s son Jahnu. Once, Jahnu witnessed his entire sacrificial ground inundated by the waters of the Ganges. His eyes reddened with anger, and through supreme concentration, he drew the sacrificial person into himself and drank up the Ganges entirely. The divine sages, alarmed by this act, appeased Jahnu and brought forth the Ganges as his daughter. Jahnu’s son was Sujahnū, whose son was Ajaka, followed by Balākāśva, then Kuśa. Kuśa’s sons were Kuśāśva, Kuśanābha, Amūrtarayas, Āvasu, and Aśvatāra. Among them, Kuśāśva performed severe austerities, desiring a son equal to Indra. Observing this, Indra himself, not wishing for another to rival his strength, entered Kuśāśva as his own son. Thus, he became known as Gādhi, the Kauśika. Gādhi had a daughter named Satyavatī, whom the Bhārgava sage Ṛcīka chose as his wife. However, Gādhi was reluctant to give his daughter to the aged and ascetic Brahmin. As a bride-price, he demanded a thousand horses, each dark-eared, marked with a single white spot, and swift as the wind and moonlight. Ṛcīka, through the favor of Varuṇa, obtained these thousand horses and presented them to Gādhi. Ṛcīka then married Satyavatī. Desiring offspring, he prepared a special sacrificial oblation for his wife and, pleased, prepared a separate oblation for her mother to obtain a kṣatriya son. He instructed, “This oblation is for you; the other is for your mother. Use them as intended.” With these words, he departed for the forest. When the time came to use the oblations, Satyavatī’s mother said, “Every mother desires her own son to be superior; the qualities of a daughter’s son or a brother are not so highly prized. You should give me your oblation and use mine yourself, for my son must protect the entire earth.” Satyavatī, curious, asked about the strength and power of the Brahmin’s son. Persuaded by her mother, she exchanged the oblations. When Ṛcīka returned from the forest, he saw Satyavatī and exclaimed, “O most sinful one! What is this improper act you have done? Your form appears exceedingly fierce; surely you have taken the oblation meant for your mother. This is not right. I had established all valor and strength in your son, and all the wealth of Brahmin qualities—peace, knowledge, forbearance—in your son’s conduct as well. If your mother acts contrary to this, your son will bear the fierce, weapon-bearing qualities of a Kshatriya; but if she desires tranquility, he will have the conduct of a Brahmin.” Hearing this, Satyavatī fell at his feet, pleading, “Revered one! I acted out of ignorance; please show me your grace. May such a son not be born to me; let such a grandson be born instead.” The sage, moved by her plea, replied, “So be it.” In due course, Satyavatī gave birth to Jamadagni, while her mother gave birth to Viśvāmitra. Satyavatī herself became the river Kauśikī. Jamadagni, a son of Reṇu from the Ikṣvāku lineage, married Reṇukā. From their union was born Paraśurāma, the destroyer of all Kshatriya power, who is a portion of the divine Nārāyaṇa, the teacher of all the worlds. Śrī Parāśara continued: The eldest son of Purūravas was Āyu, who married the daughter of Rāhu. From her, he begot five sons: Nahusha, Kṣatravṛddha, Raṃbha, Raji, and Anenā, the fifth. From Kṣatravṛddha was born Suhotra, who had three sons: Kāśyapa, Kāśa, and Gṛtsamada. Gṛtsamada’s son was Śaunaka, the institutor of the fourfold order. Kāśya begot Kāśya, from whom came the king of Kāśī. From him descended Rāṣṭra, whose son was Dīrghatapā. Dīrghatapā’s son was Dhanvantari, accomplished in all acts and unique among beings. Blessed Nārāyaṇa, knower of all, granted him a boon in a former age: “Descending in the royal lineage of Kāśī, you shall properly divide the science of life—Āyurveda—into eight branches and receive a share of sacrificial offerings.” Dhanvantari’s lineage continued with his son Ketumān, then Bhīmaratha, followed by Divodāsa, and then Pratardana. Pratardana destroyed the line of Bhadraśreṇya and conquered all his enemies, earning the name Śatrujit. Because his son was dear to him, he was called Vatsa, and thus his son became known as Vatsa. Due to his devotion to truth, he was also called Ṛtadhvaja. Later, he obtained a horse named Kuvalaya, and thus he was widely known on earth as Kuvalayāśva.