In ancient times, the wise spoke of five distinguished groups, each composed of eight members—the Mahānubhāvas and the Lekhyas. Alongside them, seven auspicious sages were present: Atināma, Sahiṣṇu, and others, whose names were revered in the tradition. At this period, the learned Manu presided, now recognized as the Manu of the seventh Manvantara. Purandara, known as Indra, the mighty destroyer of enemy hosts, was also present, wielding his authority. Among the sages, Viśvāmitra and Bharadvāja stood out, joining the ranks of the Seven Sages, whose wisdom guided the people. At that time, all the kings and celestial beings were considered to be portions or manifestations of the same divine principle. From Prajāpati Ruci, Yajña was born—a partial incarnation—emerging among the Tuṣita gods in their heavenly realm. As the ages unfolded, in the period of Satyā, Satya was born—Janārdana himself taking the form of truth. In the era called Haryā, Hari appeared as Hari, accompanied by the gods known as Haris. The great radiant one manifested along with the mind-born gods, and in Vikuṇṭhā, he was born together with the Vaikuṇṭha gods. Viṣṇu, as Vāmana, was born from Kaśyapa and Aditi, fulfilling divine purposes. The three worlds, once cleared of obstacles, were entrusted to Purandara. Seven Brāhmaṇas, wise and learned, protected the people during these times. Thus, he is called Viṣṇu, for he enters and pervades all things. The Lord Nārāyaṇa, as declared in the Vedas, is the inner soul of all beings, abiding in four forms—both possessing qualities and transcending them. Vāsudeva is spoken of as beyond all guṇas, perfectly pure. At the end of each cycle, the supreme Vaiṣṇava form brings about dissolution, destroying all. Viṣṇu, the eternal Prakṛti, upholds the entire universe. The Rājasic principle, called Aniruddha, and Pradyumna are agents of creation. Brahmā, known as Nārāyaṇa, orchestrates the creation of beings, and through his power, he deludes the worlds of gods, asuras, and humans. Vāsudeva is truly the infinite self—the sole, attributeless Hari. One who understands this eternal nature of Vāsudeva attains liberation. Vāsudeva, the imperishable Hari, also became Pradyumna. In former times, Hari, by his own will, assumed the form of Apāntaratamā. This Lord Nārāyaṇa, as Vyāsa, is the blessed knower of the Veda. This is the truth—indeed, the highest truth. Knowing this, one is never deluded. In the cycles of the ages, the role of Vyāsa was assumed by various exalted beings. In the first Dvāpara, Vyāsa was regarded as Manu Svāyambhuva. In the second, Vedavyāsa was the lord of creatures. In the fifth, Savitṛ was Vyāsa; in the sixth, Mṛtyu was proclaimed. In the ninth, Sārasvata was Vyāsa; in the tenth, he was remembered as Tridhāmā. In the thirteenth, Dharma; in the fourteenth, Tarakṣu. In the seventeenth, Kṛtañjaya; in the eighteenth, Ṛtañjaya. In the twenty-first, Rājaśravā; after him, Śuṣmāyaṇa. In the twenty-fifth, Śakti; in the twenty-sixth, Parāśara. Vyāsa, the son of Parāśara, became Kṛṣṇa Dvaipāyana. This great yogi, Kṛṣṇa Dvaipāyana, son of Parāśara, is none other than Hari himself.