As each Manvantara—the great cosmic era presided over by a Manu—comes to its close, four groups of seven sages, having fulfilled their sacred duties, ascend to the flawless realm of Brahma. Their place is then filled by others, endowed with austerity and wisdom, who step forward in turn to carry on the work of guiding the world. Those who have passed and those who are present alternate in this divine succession, O twice-born. In heaven, seven great sages are remembered, yet to descend upon the earth when the interval of Sāvarṇa Manu arrives. These future sages are named: Rāma, Vyāsa, Atri—radiant and learned—Bhāradvāja, Drauṇi, and Aśvatthāman, brilliant in their wisdom. Alongside them are Gautama, Ajara, Śaradvān called Gautama, Kauśika, Gālava, Aurva, and Kāśyapa. These seven noble souls will be the foremost sages in times yet to come. In addition, Vairī, Ādhvarī, Śamana, Dhṛtimān, and Vasu are counted among the future sages. Ariṣṭa, Adhṛṣṭa, Vājī, and Sumati, sons of Sāvarṇa Manu, will also shine as the preeminent sages in the coming era. It is said that one who rises early and recites the names of these sages will attain happiness, great fame, and a long life. O Brāhmaṇas, these seven groups of sages have been faithfully described. Now hear, in brief, about the coming Manvantaras. Know that there are five Sāvarṇa Manus: one is Vaivasvata, and four are of Prajāpati. The sons of Parameṣṭhi, who attained the status of Merusāvarṇya, are Dakṣa’s grandsons, born from his beloved daughter. On the summit of Meru, the son of Prajāpati Ruci, named Rauci, is remembered as Manu, endowed with great austerity and power. From the goddess Bhūti was born Bhauti, the son of Ruci. These seven Manus are remembered as yet to come in this cycle. By these Manus, O best of twice-born, the entire earth with its seven continents and cities will be protected for a full thousand ages. Prajapati, through his austerity, brings about dissolution among them continually; seventy cycles together with their fractions have been spoken of. These cycles, joined with Krita, Treta, and the other ages, are called the interval of a Manu. Thus, fourteen Manus, renowned for their glory, have been described. In the Vedas and all the Purāṇas, O powerful ones, the lords of the people, the praise of these Manus is auspicious. In the periods of the Manus, there are dissolutions, and at the end of those dissolutions, new creations arise. It is not possible to state their end, even in hundreds of years. The creation and dissolution of beings, and the dissolutions in the periods of the Manus, are spoken of, O best of Brahmins. Those who remain are the gods together with the seven sages, endowed with austerity, celibacy, and learning. When a thousand ages are completed, the Kalpa is said to be entirely finished; then all beings are burned by the rays of the sun. Having placed Brahma at the forefront, together with the hosts of Adityas, they enter the supreme lord Hari-Narayana, the best among the gods. The creator of all beings, at the end of each Kalpa, again and again, is the unmanifest, eternal god; this entire world belongs to him. Now, O tiger among sages, I will recount to you the creation of Manu Vaivasvata, the illustrious one of the present time. In connection with the lineage, the ancient account is narrated, wherein the great soul Hari, the lord, was born in the Vrishni clan. Vivasvan was born from Kashyapa and Daksha’s daughter, O best of Brahmins. His wife was Sanjna, the divine daughter of Tvashta. She, known as Sureshvari throughout the three worlds, was destined to be the wife of the illustrious Martanda, the great soul. Though endowed with beauty and youth, Sanjna was not satisfied with her husband’s form; she was possessed of great austerity and brilliance. The form of the sun, with its intense brilliance, scorched her limbs and was not pleasing to her. Out of affection, Vivasvan said, “This is not dead from the egg”; not knowing, Kashyapa thus called him Martanda. The radiance of Vivasvan was always excessive, and by it, the son of Kashyapa scorched the three worlds. O Brahmins, the best among those who burn, the sun begot three children from Sanjna: one daughter and two sons, the lords of creatures. Manu, the son of Vivasvat, was formerly known as Shraddhadeva, the lord of creatures. Yama and Yamuna, the twins, were also born. Seeing the dark complexion of Vivasvat, Sanjna, unable to endure it, created her own likeness, identical in form, as her shadow. That Sanjna, composed of illusion, brought forth Chhaya from herself. With joined palms and bowed in respect, Chhaya approached Sanjna, O best of twice-born. Chhaya said, “What should I do? Tell me, O fair-smiling one. I stand here at your command; instruct me, O beautiful one.” Sanjna replied, “I will go, may good befall you, to my father’s own house. You alone must remain in my house without fear. These two boys and this slender-waisted girl are mine; you must care for them, but never reveal this to the lord at any time.” Chhaya promised, “O goddess, until you are seized by the hair or cursed, I will never disclose this. Salutations to you; go, O goddess, as you please.” Having thus instructed Savarna, and receiving her assent, Sanjna, feeling ashamed and austere, went to the presence of Tvashtar. Thus, the sacred lineage and the unfolding of the cosmic eras are preserved, with the sages, Manus, and gods guiding creation and dissolution through the ages, each fulfilling their appointed roles in the eternal cycle.