As the ages pass and the world declines, those who remain suffer greatly. Their lives are marked by hardship, and they subsist on whatever they can find—meat, roots, and fruits. Over time, their numbers dwindle, and only a few are left to endure this condition of decay and decline. Yet, from their disillusionment arises inquiry, and through this questioning, a state of equilibrium begins to emerge. When these remaining souls in Kali Yuga are endowed with tranquility, a strange phenomenon occurs: their minds become deluded, as if asleep or intoxicated, influenced by a higher power. Then, with the dawning of the pure Kṛta Yuga, a new age begins. Perfected beings, unseen to ordinary eyes, move about in the world. Here, those remembered as Brahmins, Kṣatriyas, Vaiśyas, and Śūdras exist, preserving the seed of humanity. Among them, the Seven Sages teach dharma to the others, guiding everyone in the ways of righteousness. In this Kṛta age, people follow the practices established by these sages. Some remain even after the age ends, ensuring the establishment of dharma for the next cycle. Just as grass scorched by wildfire revives with the return of heat, so too does a new generation emerge among the people of Kṛta Yuga, including those born in Kali. This cycle continues without interruption until the end of a Manvantara. In each age, the population diminishes by three-fourths, successively. Thus, O twice-born, the cycle of transition from one age to another is described. This cycle of four ages, multiplied a thousandfold, forms the greater cosmic pattern. As the age draws to a close, straightforwardness among beings becomes dulled. Each cycle of four ages, multiplied together, amounts to seventy-one. Whatever occurs in one cycle of four ages happens again and again. In each creation, distinctions arise in the same manner, marking the characteristic of all Manvantaras. Thus, the world of living beings does not remain constant; it is always changing, rising and declining. The characteristics of the ages have been stated in summary, and the entirety of all intervals is encompassed by one Manvantara. For those yet to come, the wise should apply reasoning in the same way. All beings who are equally esteemed exist with their own names and forms. The sages and Manus, too, are equal in purpose. The Lord always establishes the nature of the ages accordingly. Now, the existence in the ages shall be described in detail and sequence. There are beings of many kinds: Asurī, serpent, Gandharva, Piśācī, Yakṣa, and Rākṣasī; also Piśāca, Asura, Gandharva, Yakṣa, Rākṣasa, and those born of serpents. The height of eight divine births is ninety-six finger-widths, which is considered their natural measure. The measure of Devas and Asuras is said to be seventy-seven finger-widths, remembered as their height in the Kali age. Using his own finger as the measure, from the feet up to the head, this standard applies in all ages of the world, past and future. He whose body, from the soles of the feet to the crown of the head, measures ninety tālas is found among cows, horses, elephants, and also buffaloes of various kinds. Thus, the cycles of ages, the nature of beings, and their measures have been faithfully recounted, revealing the ever-changing tapestry of existence as ordained by the Lord.