O Lord, you are the destroyer of obstacles for those who dwell in Kāśī, the protector of your devotees, the remover of their suffering. Why, then, do you distance me from yourself? I have never spoken ill of others, nor slandered, nor uttered falsehoods; by what karma’s result do you keep me away from Kāśī? Thus, praying to Kālanātha with a troubled heart, the sage Agastya—born from the pot—journeyed to Sākṣivighneśa, the Lord who removes all obstacles. After seeing, worshipping, and offering his prayers to this deity, the illustrious Agastya, husband of Lopāmudrā, departed from the city, heading toward the south. Though he traveled onward, Agastya was afflicted by separation from Kāśī. This sage, a great repository of fortune, constantly remembered Kāśī as he journeyed with his beloved wife. Mounting the vehicle of his ascetic power, he traversed great distances in but half a moment, until he beheld the Vindhya mountain before him, towering and blocking the sky. The Vindhya mountain trembled swiftly when it saw the sage standing before it, lowering itself as if wishing to touch the earth. Falling to the ground in full prostration, with devotion, the Vindhya—great lord of peaks—bowed low before Agastya. With a cheerful face, Agastya said to Vindhya, “Child, remain here just as you are until I return. I am unable to climb your lofty mountain, dear one.” Having spoken thus, the sage, eager to continue his journey, set out toward the southern direction. He ascended the peaks of Vindhya and then descended them one by one, proceeding southward and beholding Śrīśaila along the way. Upon reaching Mount Malaya, Agastya devoted himself to ascetic practice there. At that time, the Goddess—worshipped by Manu—came to Vindhya. In the worlds, O Śaunaka, she became renowned as Vindhyavāsinī, the Dweller in Vindhya. Sūta then said, “This is the supreme and excellent story, destroyer of enemies. The tale of Agastya and Vindhya mountain destroys sin, grants victory to kings, and increases knowledge for the twice-born. It bestows grain and wealth upon merchants, happiness upon servants, and one who seeks righteousness attains righteousness, one who seeks wealth attains wealth. One who desires pleasures attains them, and by hearing this with devotion even once, all these blessings are obtained. Thus, Svāyambhuva Manu worshipped the Goddess with devotion and obtained the sovereignty of the earth and his own epoch as Manu. Gentle one, I have described to you the story of Manu’s era and the first legend of the blessed Goddess. What more shall I tell you?” Śaunaka then asked, “You have described the first and most excellent epoch of Manu. Now tell me of the origin of the other radiant Manus.” Sūta replied, “Having heard of the origin of the first Manu, Svāyambhuva, he asks about the birth of the others, one after another.” Nārada, the supreme knower, expert in the truth of the Goddess, said, “O eternal one, tell me of the origin of the Manus.” Śrī Nārāyaṇa responded, “The first Manu is called Svāyambhuva, O great sage, who, by worshipping the Goddess, obtained a kingdom free from obstacles. His two mighty sons were Priyavrata and Uttānapāda, renowned on earth as rulers and protectors of the kingdom. The second Manu is called Svārociṣa by the wise, the illustrious son of Priyavrata, whose valor cannot be measured. That Manu, named Svārociṣa, established his residence on the banks of the Kālindī, bringing joy to all beings. Living on fallen leaves and devoted to austerity, he worshipped the Goddess with devotion, making an image of her from clay. For twelve years, while he practiced austerities in the forest, the Goddess appeared before him, shining with the radiance of a thousand suns. Pleased by the king’s devotion and his supreme hymn, the Lady of the gods granted to Svārociṣa all the powers belonging to the entire Manvantara. The Sustainer of the world became renowned as the ruler, known as Tāriṇī; thus, Svārociṣa attained the Manvantara by worshipping Tāriṇī. He obtained rulership free from all adversaries, established dharma according to proper rites, and governed the kingdom together with his sons. After enjoying his reign, he departed for the heavenly realm at the end of his Manvantara. The third Manu, named Uttama, was the son of Priyavrata. On the banks of the Ganges, practicing austerities and reciting the Vāgbhava mantra in solitude, he fasted for three years and received the grace of the Goddess. Having praised her with excellent hymns, his mind filled with devotion, he obtained a kingdom without obstacles and a lineage enduring for a long time. Enjoying the pleasures arising from kingship and the dharmas of his era, he too attained the exalted path of royal sages. The fourth Manu, named Tāmasa, son of Priyavrata, worshipped the All-pervading Goddess on the southern bank of the Narmadā. He devoted himself to reciting the Kāmarāja mantra to Maheśvarī, especially during the spring and autumn, performing the nine-night worship. He pleased the Lady of the gods, the lotus-eyed and peerless one, and, receiving her favor, bowed and praised her with unsurpassed hymns. He enjoyed a great kingdom free from obstacles and fear, and produced ten sons—valiant and heroic—from his own wife. After generating those sons, he departed for the supreme heavenly realm. The fifth Manu, named Raivata, was Tāmasa’s younger brother. Residing on the banks of the Kālindī, he recited the Kāma mantra, the seed that bestows supreme eloquence and is the refuge of practitioners. Through this worship, he attained unrivaled royal prosperity and strength in the world, granting all accomplishments. Thus unfolds the sacred story of the Manus, their devotion to the Goddess, and the blessings they received, a tale that bestows victory, prosperity, and righteousness upon all who hear it with faith.