Her sons were renowned throughout the land for their valor and prowess in battle—three mighty warriors: Angada, Kumuda, and Shveta. She also had a daughter, radiant and noble, who bore the same name, Shveta. In that illustrious lineage, Avagaha, Chitra, Shura, and Citravara were born, and among them was Citraseṇa, a son of great fame, as well as a daughter named Citravati. The family of Upanga was remembered for Tumba, Tumbabana, and Janastamba, his two sons, along with Vajrara and Kshipra. Gavesha’s line continued with Bhurindra and Bhuri, both his sons, while Yudhishthira’s daughter, celebrated among women, was Sutanur. From Sutanur came Vajra, the illustrious son of Ashvasuta; Vajra’s own son was Pratibahu, and Pratibahu’s son was Sucaru. Kashma gave birth to Supārśva, the mighty son of Samba. Such was the proliferation of the Yadava race that three crores of sons were born among these great-souled descendants. Among them, sixty thousand sons, all endowed with immense power and divine portions, shone with extraordinary energy. Many of these were none other than gods and mighty asuras who, having been slain in celestial battles, were reborn among men as Yadavas. They oppressed humanity, and for their destruction, they were destined to be born in this lineage. The Yadavas were divided into eleven great clans, with all the Akas and others flourishing under the Vaishnava line. Vishnu himself was established among them as their measure and their lord, and all men were bound by those who followed his command. Thus, the origin of the Vrishni clan has been recounted, both briefly and in detail, and by its telling, the desire for lasting fame is fulfilled. Now, listen attentively to the nature of humans and gods as their praises are sung: Sankarshana, Vasudeva, Pradyumna, Samba, and Aniruddha—these five are the most celebrated heroes of the lineage. Alongside them are the seven sages, Kubera the lord of wealth, the Yaksha, and Manivara. There are also Shalaki, Badara, the learned physician Dhanvantari, Nandina who is Mahadeva, Shalankayana, Adideva, and Jishnu—all these are divine beings of great renown. But tell us now, for what purpose was Vishnu born? How many times has his birth been remembered, and how many future manifestations of this great soul are yet to come? Why does he take birth in the realm of Brahma at the end of each age, and again and again appear among humans? We long to hear in detail all the deeds of Krishna, the wise one, the destroyer of enemies, performed through his many forms. O master, recount to us the sequence of his deeds, his manifestations, and his true nature. How did the blessed Vishnu, destroyer of the foes of the gods and supreme in wisdom, become Vasudeva, born in the house of Vasudeva? What merit did the immortals, adorned with virtue, perform that he, leaving the realm of the gods, came to dwell in the world of mortals? Why did Hari, leader among gods and men, the very source of earth and heaven, enter a human form? He who alone turns the wheel of human destiny—how did he, foremost among those who bear the wheel, awaken wisdom in mankind? He who made the tending of cows a universal virtue—how did Vishnu, the Lord, become a cowherd among the cows? He who, as the soul of all beings, created and divided the great elements—how was he, the bearer of fortune, held within the womb of a woman on earth? He who, with three great strides, conquered the worlds and established the paths of the universe—the three supreme aims of life—how did he perform these wondrous acts? He who, at the end of time, drank up the world, taking a form made of water, and by both visible and invisible means, made the world into a single ocean. He who, ancient among the ancients, took the form of a boar and, conquering all, restored the earth to the gods. He who, assuming the form of a lion and dividing it, slew the mighty demon Hiranyakashipu. He who became the fiery Aurva, the all-pervading Samvartaka, dwelling in the netherworld, entered the ocean and consumed the sacrificial offering made of water. This is the god whom, in every age, they call the thousand-footed, thousand-rayed, thousand-headed deity. From his navel-forest arose the ancestral abode, and when the world was covered by a single ocean, the pure and unsoiled lotus appeared. It was he who, in the great battle of Tārakāmaya, slew the Daityas, having assumed a form composed of all the gods and bearing every kind of weapon. Mounted upon Garuḍa, he struck down Kālanemi on the northern shore of the immortal ocean of milk, and there he lies in eternal meditation amidst the great darkness. Of old, Aditi bore him in her womb, radiant with the power of her austerity, and while yet unborn, he humbled Indra, who was beset by the hosts of Daityas. When the wind swept away the abodes of the worlds and cast the Daityas into the waters, the primeval god reestablished the gods of heaven and appointed Puruhūta as their lord. He established the sacred fires—the gārhapatya, the anvāhārya, and the āhavanīya—and the sacrificial altar called Kuśaśrava. He fashioned the sprinkling vessel, the ladle, the purifying bath, and performed the threefold offering of oblations in the sacrifice. He assigned the offerings to the gods and the ancestors according to the sacred rites, for the enjoyment of all, for he himself is the very sacrifice in all sacrificial acts. He made the sacrificial posts, the kindling sticks, the ladle, Soma the purifier, the enclosing sticks, the sacrificial materials, and the sacred fires. It was he who shone forth with the supreme act, creating the officiating priests, the sacrificers, and the excellent sacrifices such as the Aśvamedha. Thus, the wondrous deeds and divine manifestations of Vishnu, the Lord of all, are sung and remembered, for by recounting them, one attains merit and everlasting fame.