One should avoid scratching the earth with one’s nails, or with charcoal or ashes; lying down constantly and engaging in excessive exercise are also to be avoided. Entering places scattered with husks, charcoal, ashes, bones, or pots is not proper, nor should one involve oneself in quarrels or acts that bring harm to the body. It is not fitting to stand with hair unbound or to neglect cleanliness. Lying down with the head pointing north or south is to be shunned at all times. One should not be without clothing, nor should one give in to anxiety or remain with wet feet. Speaking inauspicious words and indulging in excessive laughter are to be avoided as well. Always, one must serve the teacher with devotion, cherish auspiciousness, and bathe using warm water infused with all manner of medicinal herbs. Having performed protective rites and adorned herself, the woman should remain devoted to the worship of her household, standing with a cheerful face and dedicating herself to her husband’s welfare and happiness. On the third day and on festival days, she should observe fasting; such conduct is especially important during pregnancy. If she follows these practices, the son born to her will be virtuous, long-lived, and will flourish; otherwise, there is no doubt that miscarriage will occur. Therefore, with diligence, you must follow this conduct during pregnancy. May you be well. With these words, she was thus instructed once more. Then, before all living beings, the divine presence vanished there and then. Diti, taking these instructions to heart, followed the procedure as spoken by the sage Kashyapa. At that time, Indra, filled with fear, left the abode of the gods and approached Diti’s side. He remained there, serving her, seeking a fault or lapse in her conduct. The lord of the gods became humble, undistracted, and outwardly calm, concealing his true purpose. Diti, unaware of Indra’s intentions, observed her vows virtuously. After a hundred years had passed, with only three days remaining, Diti felt her purpose was nearly fulfilled. Her mind was joyful and amazed. Yet, in a moment of carelessness, she lay down without washing her feet and with her hair unbound. Overcome by sleep, she lay with her head to the south during the day. Seizing this opportunity, Indra, Shachi’s husband, entered. With his thunderbolt, the lord of the gods divided the embryo within Diti into seven parts, and from these, seven sons were born, radiant as the sun. These seven children began to weep, and though the mountain-dweller forbade them, they continued to cry. Then Hari divided each one of them into seven, and again, the slayer of Vṛtra cut them further while still in the womb. Thus, they became forty-nine in number, all weeping intensely. Indra tried to quiet them, saying, “Do not cry again and again.” Yet he wondered at this marvel, thinking, “By the greatness of what dharma have these children survived?” Through meditation, he realized it was the fruit of the Madanadvādaśī vow, and the worship of Kṛṣṇa, that protected them—even struck by the thunderbolt, they were not destroyed. Seeing that even one, while still in the womb, had become many, Indra understood that these children were invulnerable. He declared, “Let them become gods. Since, when told ‘Do not cry,’ they wept while still in the womb, let them be called Maruts by name, and let them be entitled to a share of the sacrifice.” Diti, having propitiated the lord of the gods, said, “Forgive me; by following the science of polity, I have done this wrong.” The lord of immortals, having made the host of Maruts equal to the gods, placed Diti and her sons in a celestial chariot and led them to heaven. So, the Maruts became entitled to a share of the sacrifice; they did not join with the Asuras, and thus became dear to the gods. O Sūta, you have now described the original creation in detail. Tell us, then, about the secondary creation and the rulers appointed over each. When Pṛthu was anointed as the sovereign of all, he became lord of the earth. He appointed the moon as lord of plants, of sacrifices, and of austerities. The golden-wombed sun became lord of the stars, planets, twice-born sages, trees, shrubs, and creepers; Varuṇa was made lord of the waters; Vaiśravaṇa became lord of wealth and kings. Viṣṇu was made lord of the suns, Agni of the Vasus, Dakṣa of the progenitors, and Śakra of the Maruts. Among the Daityas and Dānavas, Prahlāda was made their lord; Yama, lord of the ancestors; and the trident-bearing one, lord of Piśācas, Rākṣasas, animals, spirits, and Vetālas. The snowy mountain was appointed lord of the mountains, the ocean as lord of rivers, and Gandharvas, Vidyādharas, and Kinnaras had Citraratha as their lord. Vāsuki, of fierce strength, was made lord of the Nāgas, Takṣaka lord of the serpents, and Airāvata, named Gajendra, lord of the elephants of the quarters. Suparṇa became lord of the birds, Uccaiḥśravas king of horses, the lion of beasts, the bull of cattle, and Plakṣa lord of all trees. The Grandfather first anointed these as lords of all directions, and Sudharmā, called Arātiketu, as the guardian of the east. Śaṅkhapada, lord of all, was appointed ruler of the south; Ketumant, the womb of the cosmic egg, as guardian of the west; and Hiraṇyaroman, son of the gods, as guardian of the north. Even today, these lords of the directions destroy enemies and protect the earth. With these four, King Pṛthu was first consecrated on earth. When the Cākṣuṣa era ended and the Vaivasvata era began, the Lord of Creatures, marked by the lineage of the Sun, became lord of all that moves and does not move. Having heard all this, Manu again spoke to Janārdana, saying, “Tell me the deeds of the former Manus, O Madhusūdana. The periods of the Manus, their deeds, the measure of time, and that creation—please tell me all this in summary.