At the close of each age, some souls remain in this world, their presence ensuring the preservation and re-establishment of dharma. Just as grass scorched by a wildfire springs back to life with the return of warmth, so too do those born in the Kali age emerge once more among the people of Kṛta Yuga, the age of virtue. This process of renewal and emergence continues unbroken until the end of a Manvantara—the great cycle governed by a Manu. With each successive age, however, the qualities of virtue and righteousness diminish by three-fourths, so that the strength of dharma wanes with every transition. This, O twice-born, is the cycle of transformation I have described to you. The four ages—Kṛta, Tretā, Dvāpara, and Kali—together form a single cycle, and this cycle, when multiplied a thousand times, constitutes a day of Brahmā. As the ages progress, especially towards their end, the straightforwardness and purity of beings becomes dulled and weakened. Seventy-one such cycles of four ages make up a single Manvantara. In each of these cycles, the same patterns repeat; whatever occurs in one cycle of four ages happens again in the next. With every new creation, distinctions and differences arise in the same manner as before. This is the essential characteristic of all Manvantaras: the world of living beings is ever-changing, constantly undergoing decline and renewal, never remaining the same. Thus, I have given you a summary of the qualities and characteristics of the ages. Indeed, all intervals of time are encompassed within a single Manvantara. For ages yet to come, the wise should apply reason in the same way, understanding the recurring patterns. All those who are regarded with equal esteem—beings of various names and forms—exist together in each era. The sages and Manus, too, share a unity of purpose, each playing their role in the cosmic order. The Lord Himself establishes the nature of each age accordingly, ensuring the proper unfolding of time and dharma. Now, I shall describe in detail and in sequence the various forms of existence that manifest in the ages. There are beings such as the Asurī, serpent, Gandharva, Piśācī, Yakṣa, and Rākṣasī; as well as Piśāca, Asura, Gandharva, Yakṣa, Rākṣasa, and those of serpent-born lineage. The highest stature among these eight divine births is measured as ninety-six finger-widths, which is considered their natural height. The Devas and Asuras are said to have a height of seventy-seven finger-widths, a measure that remains the same for them even in the Kali age. Using one’s own finger as the standard of measurement, from the soles of the feet to the crown of the head, this method applies to all ages of the world, both past and future. There are also those whose bodies, from foot to head, measure ninety tālas, a unit of length. Among animals, the hump of cattle such as cows, horses, elephants, and buffaloes of various kinds stands at seventy-six finger-widths. The total height of the human body is described as a thousand finger-widths, less forty. Such is the structure of the human form. The bodies of the gods, however, are said to be endowed with extraordinary intelligence and brilliance. Thus, I have described the forms of both divine and human beings. Cows, goats, horses, elephants, birds, and even trees are born in the abodes of the gods and appear again in those forms, corresponding in measure to their type, whether they are stationary or moving. Now, I shall speak of the remaining beings—those who are virtuous. All such beings are born from Brahman, sharing the same essential nature, and for this reason, they are called the virtuous.