In the ancient teachings, it is revealed that the ultimate reality is unmanifest, beyond thought, known as nature, Brahman, eternal in essence. This Brahman is undivided, pure, imperishable, yet possesses manifold forms. In the Kṛta age, there is no action—how then could there be actions left undone? Whether teachings are yet to be heard or already heard, whether considered good or not good, all are seen as equal in the eyes of truth. This reality may be perceived in many ways: it can be seen, heard, or even smelled, in whatever manner one is able. Yet, what has not been revealed by the Supreme, who is worthy to discover it? Whenever someone performs an act, they identify it as their own, and whatever is done, by anyone, in any way or place, whether with detachment or with excess, in knowledge or ignorance, whether it concerns what is dear or not, all states—upward, transverse, or downward—belong to the unseen doer alone. Each experience is felt individually, again and again, especially in the Tretā age. At the beginning of time, Brahmā spoke these words during the interval of Vaivasvata. These teachings form the Saṃhitās, each born from the other. Those that have passed in the past occur again and again; in every age, the branches of these teachings are spread by the wise, repeatedly. Among their lineages, these branches arise again and again, and so it should be understood for both past and future. What has occurred in the past also happens in the present interval. From the former, the latter can be known, and from the present, both past and future are revealed. Thus, the gods, along with the ancestors, the seers, and the Manus, all the deities from Janaloka, for ten kalpas, again and again, are bound together by the inevitability of fate. When faults are perceived, their activities cease. From Janaloka, they proceed to Tapoloka, from which there is no return. In Brahmaloka, together with the sages, they reach dissolution. Because time is without beginning, so too are all enumerations—along with ancestors, sages, gods, and ṛṣis. By this sequence and method, kalpas and manvantaras unfold. At the end of a manvantara comes dissolution, and after dissolution, creation arises anew. It is impossible to recount these cycles in order, even in hundreds of years. Yet, the enumeration of a manvantara may be understood in human terms: thirty crores are counted as the full number by the twice-born, and twenty thousand more, marking the time, excluding any excess. With the addition of a divine year at the beginning, the next interval after Manu is described, and fifty-two thousand more are added. A full thousand yugas is considered a day of Brahma. Placing the Brahmas at the forefront, along with gods, sages, and demons, he is the creator of all beings, again and again, in kalpas and so forth. Thus, one should understand the junctions of all manvantaras. The four yugas, joined with Kṛta, Tretā, and the others, are remembered in this way.