In the course of cosmic time, the divine order unfolds with profound regularity. Among the hosts of gods, there exist five groups, each consisting of twelve deities, collectively known as the Vasavartins. In their company, seven great sages arose—Sutapa, Shukra, and others—who were revered as the illustrious Saptarishis, the Seven Sages. Alongside them, the Satyas and Sudhiyas, forming twenty-seven distinct groups, were present, bearing witness to the celestial assembly. During this era, a soul became deeply devoted to Shankara, finding supreme delight in the worship of Mahadeva, the great Lord Shiva. At the same time, Pivara and six other sages were also present, marking that interval with their wisdom and austerity. It was then that Manu Vasu ascended as the lord of the gods, subduing the asuras and maintaining cosmic balance. In that epoch, the divine hosts were organized into fourteen groups, each group also numbering fourteen, displaying the intricate structure of the heavens. O Brahmins, know that during the Raivata interval, these seven sages were present, guiding the world with their spiritual authority. The four Manus who presided in these times are said to be descendants of the illustrious Priyavrata. Manojava, too, became the lord of the gods in his time. Listen further of the gods: among them were the Mahānubhāvas and Lekhyas, each comprising five groups of eight, known for their unique qualities. Atināma, Sahiṣṇu, and five others—seven auspicious sages—were present as well, adding to the assembly of wisdom. In the current, seventh Manvantara, that wise Manu exists, upholding dharma. Alongside him is Purandara, the mighty Indra, destroyer of enemy hosts, ever vigilant in his role. The Seven Sages of this age include Viśvāmitra, Bharadvāja, and five others, who continue the unbroken lineage of spiritual guidance. At that time, all the kings and the dwellers of heaven were considered portions of this Manu, reflecting his pervasive influence. From Prajāpati Ruci was born Yajña, a divine portion, who took birth among the Tuṣita gods in their celestial realm. In the Satyā epoch, Satya was born—Janārdana manifesting as truth itself. In the Haryā era, Hari assumed his own form, accompanied by the gods known as Haris. That radiant being appeared along with the mind-born gods, filling the universe with divine brilliance. In Vikuṇṭhā, the Lord was born together with the Vaikuṇṭha gods. As Viṣṇu in the form of Vāmana, he was born from Kaśyapa and Aditi, to restore order. With his advent, the three worlds were cleansed of obstacles and entrusted to Purandara, the mighty Indra. Seven Brāhmaṇas, wise and venerable, protected the people during these times. Thus, he is called Viṣṇu, for he enters and pervades all things. The Vedas declare the Lord Nārāyaṇa as the inner soul of all beings. He abides in four forms, pervading everything—possessing qualities and yet also without qualities. That which is called Vāsudeva is beyond the guṇas, perfectly pure and untouched. In the end, the supreme Vaiṣṇava form brings about the dissolution of all things. That Viṣṇu, the eternal Prakṛti, upholds the entire universe. The Rājasic principle, known as Aniruddha, and Pradyumna are the agents of creation, setting the worlds in motion. Brahmā, who is also known as Nārāyaṇa, brings forth the creation of beings. Through the power of Prakṛti, he deludes the worlds of gods, asuras, and humans alike. Vāsudeva alone is the infinite self, the sole and attributeless Hari. Knowing this eternal nature of Vāsudeva, one attains liberation. That imperishable Hari, Vāsudeva, became Pradyumna. In ages past, Hari, by his own will, became Apāntaratamā. This Lord Nārāyaṇa, Vyāsa himself, is the blessed knower of the Veda. This is the truth, verily the truth; knowing thus, one is never deluded.