As the wheel of time turns, what is destined inevitably unfolds. When the cycle completes its course, the Krita Yuga—the age of purity—returns once more. Those who survive the trials of Kali Yuga are reborn in this renewed Krita age, and the perfected beings who remain move unseen among mortals. In this era, seven groups are established alongside the seven sages: the Brahmins, Kshatriyas, Vaishyas, and Shudras—the four varnas, remembered here for the purpose of procreation. At the dawn of Krita, all who were born in Kali become undifferentiated, unified in their nature; among them, the seven sages expound the dharma, and others follow their teachings. The practices of varna and ashrama, both Vedic and traditional, are twofold; when these rites are performed, the people flourish in the Krita age. Of the dharmas performed according to these rites, as revealed by the seven sages, some remain at the end of the age for the sake of preserving dharma. The sages persist through the periods of the Manus, just as grass endures on earth after being scorched by fire. When the first rains fall, new growth springs from the roots of forests; so too, the origin of the Krita age arises among those of Kali. Thus, the succession of ages proceeds, each following the other, continuing until the end of a Manvantara, without interruption. With each passing age, happiness, lifespan, strength, beauty, dharma, wealth, and desire diminish, losing three quarters in each successive age. The fulfillment of dharma declines during the portions called sandhya and sandhyamsa—these are the restrictions that occur in order. This is the method for all four ages; this cycle repeats a thousand times. This span is known as a day of Brahma, and his night is equal in length. From the end of each age, dullness and lack of integrity arise among beings, and this is the characteristic of all the ages. The total number of these four ages, multiplied, is seventy-one. As these ages revolve in succession, it is called a Manvantara. In each age, whatever occurs, happens accordingly. So too, in other cycles, events unfold in order; in each creation, as distinctions arise, so it occurs likewise. There are twenty-five cycles, neither fewer nor more; thus, Kalpas occur together with the ages and their characteristics. This is the nature of all the Manvantaras. Just as the changes of ages have long continued, so the world of living beings persists, revolving through decline and rise according to the nature of the ages. Thus, the characteristics of the ages have been described in summary, for past and future, in all the Manvantaras. With a single Manvantara, all the intervening periods have been explained; there is no doubt, for a Kalpa is determined by a Kalpa. In those yet to come, likewise, reasoning should be applied by one who understands, regarding all Manvantaras, past and future. All those who possess equal pride become, through names and forms, the eightfold gods and the rulers of the Manvantaras. The sages and Manus, too, all have equal purpose; thus, the division of castes and stages of life occurs in every age. The nature of the ages is established by the Lord at that time; the divisions of caste, stages of life, and the ages are accomplished in each age. The measure of the ages has been told; now, the divine sonship of the Lotus-born shall be spoken of briefly. Once again, at the end of a thousand ages, when dawn came, the Blessed One—the Grandfather—created the lost beings as before. When half the supreme period had passed, the waters spread over the earth, and fire over the wind. Fire and wind, united with the subtle elements in the sky, and the eleven senses, together with the subtle elements, reached the ego and were dissolved at that moment. Then pride, pervading the great principle, was dissolved instantly. The great principle, too, having attained manifestation, was dissolved; the unmanifest, along with its own qualities, was dissolved into existence. From that dissolution, creation arose anew, as before, from Purusha Shiva. Those created at that time were born from his mind—the mind-born. The beings created by the Lotus-born did not increase in this world; for their growth, the Blessed Brahma, together with his mind-born sons, performed difficult austerities, aiming at the Lord himself. Pleased by their austerity, Bhava understood their desire. Piercing the middle of Brahma's forehead, the Lord, speaking of paternal affection, then became of both female and male form. His son, Mahadeva, became the Lord of Half-Woman. The Blessed One burned everything, including Brahma, the teacher of the world. Then Shiva enjoyed the auspicious half-measure of his own supreme self by the path of yoga, for the growth of the worlds. In her, the Supreme Lord created Hari and Brahma; and the Lord of the Universe, the soul of all, also created the Pashupata weapon. Therefore, from the Great Goddess came Brahmā, and from her portion also Hari—the one born from the egg, the one born from the lotus, and the one arisen from the body of Bhava. All this ancient history has been told; the prosperity of Brahmā lasted as long as a parārdha, in summary.