From the great sages Marīci and Kaśyapa arose the gods and the most exalted seers. Among these divine beings, the Bhṛgus and Angiras are honored as eight distinct groups of gods, each with their own place in the cosmic order. Alongside them are the Sādhyas, the Vasus, the Viśve, and the sons of Dharma, who together form three more groups of celestial beings. In this present era, known as the Vaivasvata Manvantara, these divine hosts are regarded as born of will and desire, embodying the auspicious and ongoing creation of Marīci. All beings—those who have come before, those who exist now, and those yet to be born—are encompassed within this grand unfolding. The lords who preside over the past, the future, and the present—those mighty Indras with a thousand eyes, known as Purandaras—have each performed countless sacrifices, every one unique in its qualities. Through the power of dharma and other causes, these lords endure and prevail, their might undiminished across the flow of time. The twice-born remember them as the triad of worlds, the guardians of all that was, is, and will be. Of these, the future is especially revered as heaven, and the means of attaining it are profound. In the beginning, the sacred syllable 'bhūḥ' was uttered, and thus the world of Bhūloka, the earth, came into existence. Because it is both existent and perceptible, this realm is known as Bhūloka. Then, within this world, Brahmā spoke the word 'bhūvaḥ', and from this utterance arose Bhuvarloka, the world of becoming, so named according to its origin. When this second world was brought forth, Brahmā repeated the utterance, and for what is yet to come, the word 'bhavya' was recognized as signifying the future. Thus, 'bhūḥ' is remembered as the earth, 'bhuvaḥ' as the atmosphere, and together with the third, these utterances became known as the three Vyāhṛtis, each connected to the three worlds. Because of these three realms—past, present, and future—the chief among gods, the Indras, and all beings endowed with qualities came into being. Yajñas, Gandharvas, Rākṣasas, Piśācas, and human beings—all are included in this cosmic design. The Indras among gods, teachers, lords, kings, and ancestors are, in truth, these very beings. Thus is described the general characteristic of the Indras among the gods. Among the illustrious lineages, Gādhija, the wise Kauśika, Viśvāmitra the great ascetic, and Bṛhaspati's renowned son Bharadvāja are remembered. Along with them are Svāyambhuva, the blessed Atri, Brahmakośa, Vatsara, and Kāśyapa—these seven are revered by the virtuous. In the royal line, Ikṣvāku, Nṛga, Dhṛṣṭa, Śaryāti, Karūṣa, Pṛṣadhra, and Pāṃśu are also remembered, forming the ninth in this sacred enumeration. Thus, these are recounted, and this is the seventh among them. But why should I continue to narrate in even greater detail and order, when the essence has been revealed? Now, let us begin the third section, O Brahmins, and listen as I recite its introduction and summary. O twice-born, hear the tale of creation in its full detail and proper sequence. With the great hosts of gods, sages, and Dānavas, together with humans, animals, birds, and all immovable beings, I shall declare the creation of Vaivasvata, having first bowed in reverence to Vivasvat, the radiant Sun. Know that in the preceding Svāyambhuva Manvantara, there were seven great sages, whose wisdom and presence guided the world in its earliest ages. Thus unfolds the sacred story of creation, as remembered in the ancient tradition.