From the noble lineage of Tṛṇabindu was born Tataja, and from Tṛṇabindu himself also came other descendants. Out of this line emerged Jātūkarṇa, and from Jātūkarṇa, the sage Dvaipāyana is remembered. In the future, especially during the Dvāpara age, Dvoṇi will arise from Dvaipāyana. In times to come, there will be many branches and expositions, each unfolding new streams of wisdom. Through the power of austerity and action, these great souls attained their stature, and by their deeds, their fame spread far and wide. The immortal essence of Brahman pervades all, for Brahman itself is known as the immortal. Because of its vast greatness and its limitless capacity to expand, it is called Brahman. Homage is offered to that Brahman, celebrated in the Atharva, Ṛk, Yajus, and Sāman Vedas. Salutations to that excellent Brahman, the supreme secret cherished by the wise. Through its manifestation and activity, the true purpose of human life is fulfilled. This Brahman is unmanifest, beyond thought, the very nature of eternity. It is undivided, pure, imperishable, and of manifold forms. In the Kṛta age, there is no action; how then could there be actions left undone? Whether something is yet to be heard or has already been heard, whether good or not good—it is all the same. It may be seen, or heard, or even smelled in any manner. What Brahman has not revealed, who could possibly seek out? Whenever anything is done by anyone, they perceive it as their own deed. And whenever any act is performed, by anyone, in any way, anywhere—whether with detachment or excess, in knowledge or ignorance, in what is dear or not dear—the upward, transverse, and downward states all belong to that unseen doer alone. Each of these experiences is tasted individually, again and again, especially in the Tretā age. At the beginning, in the interval of Vaivasvata, Brahmā spoke these truths. These teachings themselves form the Saṃhitās, each arising from the other. What has passed before comes again and again, and in each age, these branches are spread anew by the wise. Among their lineages, these branches continually arise. In the same way, this pattern holds true for both the past and the future. What has passed in the past appears again in the present age. From what came before, the present is understood, and from the present, both the past and the future are known. Thus, the gods, together with the ancestors, the seers, and the Manus, cycle through the ages. All the gods from Janaloka, for ten kalpas, undergo this process repeatedly. Bound together by the inevitable, they eventually cease their activity upon recognizing its faults. Then, from Janaloka, they ascend to Tapoloka, where there is no return. In Brahmaloka, together with the sages, they reach the final dissolution. Because time itself is without beginning, so too are all enumerations—along with the ancestors, sages, gods, and the ṛṣis. By this sequence and method, kalpas and manvantaras unfold. At the close of a manvantara comes dissolution, and after dissolution, creation arises anew. Such is the vastness of this cycle that it cannot be recounted in order, even in hundreds of years.