Let me recount for you the procedure concerning the Manvantara, the cosmic cycle presided over by a Manu. In each Manvantara, a distinct tradition arises, shaping its own customs and practices. Yet, even when the universe dissolves at the end of an age, only the Śatarudriya hymn remains untouched, surviving the cosmic dissolution. Within these cycles, hymns are composed for substances, for qualities, and also for the results they bring. In every Manvantara, the gods manifest according to the needs and nature of that era. Thus, the origin of the groups of mantras is fourfold, reflecting the diversity of creation. The sages, those wise beings, undertake intense austerities—penances that are the highest and most arduous. Their striving is driven by fivefold causes: dissatisfaction, fear, pain, pleasure, and sorrow. Now, let me explain the characteristics of their sagehood, and describe the origin of these sages in context. In the beginning, when the Vedas were undivided and indeterminate, shrouded in darkness, consciousness and intellect appeared first. Through consciousness, activity began. The sattva, governed by consciousness, acted according to its inherent qualities. Through the interplay of subject and object, and the relationship between meaning and meaningfulness, the manifest entities such as Mahat and others came into being, perfected one after the other. The divisions of elements were born from the elements themselves, each giving rise to the other, just as sparks fly from a firebrand, emerging together and simultaneously. In the darkness, the sudden appearance of a firefly illustrates this spontaneous manifestation. In this way, the great soul existed within its own body, present from the very beginning. The Mahat, the cosmic intelligence, is discerned beyond darkness, distinguished by its unique nature. The intellect of the evolving being appeared in fourfold form, which can be understood as either innate or otherwise, especially in the case of humans. All knowledge of the field rests upon this intellect, or even arises from it. Since intellect is founded upon this, it is indeed the very nature of knowledge. Thus, the knower of the field, associated with knowledge of the field, unfolds. Because it perceives the highest, its supreme perceiving is established. Existing by itself, it is also called the 'seer.' The Mahat, encompassed by those who are being produced, is supreme among all. Therefore, those who perceive the highest truth of intellect are called great seers. Having attained the state of seers, they have mastered ego and austerity. The sons of these seers, known as Ṛṣikas, are born from union and conception. Those seven seers, and their descendants, are seers of the supreme truth. They are called seers because they perceive both the cosmic order and its particular realities—the unmanifest self, the Mahat self, and the ego-self alike. Now, listen to the five lineages of seers, named thus: Manu, Daksha, Vasiṣṭha, and Pulastya—these are among the ten. Because the sages are remembered as supreme, they are called great sages. Kāvya, Bṛhaspati, Kaśyapa, and Vyavana are also among them. Kardama, Viśravas, Śakti, and the Vālakhilyas likewise belong to this illustrious line. Now, hear of the sons of these sages, those born from the womb, who continue the tradition and wisdom of their forebears.