Indeed, the events unfolded as a result of the worship offered to Kṛṣṇa. Even when struck by the thunderbolt, these beings were not destroyed, for the power of devotion shielded them. It was observed that although only one was in the womb, many emerged—making it clear that these were invulnerable. Because of this extraordinary occurrence, it was decreed that they should become gods. Furthermore, since these children, while still in the womb, wept even after being told "Do not cry," they were given the name Maruts. They were thus granted a share in the sacrificial offerings. Diti, their mother, having appeased the lord of the gods, humbly sought forgiveness, confessing that her actions, though misguided, had been prompted by the pursuit of political wisdom. Moved by her words, the lord of immortals elevated the host of Maruts to the status of the gods. He placed Diti and her sons in a celestial chariot and led them to heaven. From that time, the Maruts were entitled to a share of the sacrifice. They did not align themselves with the Asuras, and so became beloved of the gods. O Sūta, you have described the original creation in detail. Now, tell us about the secondary creation and the rulers appointed for each domain. When Pṛthu was anointed as the sovereign over all, he became lord of the earth. He designated the moon as the lord of plants, of sacrifices, and of austerities. The golden-wombed sun was made lord of the stars, planets, twice-born sages, trees, shrubs, and creepers. Varuṇa was given dominion over the waters, and Vaiśravaṇa was established as the lord of wealth and kings. Viṣṇu was set as lord of the suns, Agni as lord of the Vasus, Dakṣa as lord of the progenitors, and Śakra as lord of the Maruts. Among the Daityas and Dānavas, Pṛthu made Prahlāda their leader. Yama was set as lord of the ancestors, and the trident-bearing one was made lord of Piśācas, Rākṣasas, animals, spirits, and Vetālas. The snowy mountain became lord of the mountains, the ocean was made lord of rivers, and Gandharvas, Vidyādharas, and Kinnaras were each given their lords—with Citraratha again appointed over them. Vāsuki, of great strength, was made lord of the Nāgas, Takṣaka was made lord of the serpents, and Airāvata, known as Gajendra, was made lord of the elephants of the directions. Suparṇa was made lord of the birds, Uccaiḥśravas king of horses, the lion was made lord of beasts, the bull of cattle, and Plakṣa again lord of all trees. In the beginning, the Grandfather anointed these as lords of all directions, and Sudharmā, known as Arātiketu, was set as guardian of the east. Śaṅkhapada, lord of all, was appointed ruler of the south, and Ketumant, who is the womb of the cosmic egg, was made guardian of the west. Hiraṇyaroman, son of the gods, was made guardian of the north. Even today, these lords of the directions destroy enemies and protect the earth. With these four, the king named Pṛthu was first consecrated on earth. When the Cākṣuṣa era ended and the Vaivasvata era began, the Lord of Creatures, descended from the Sun, became lord of all that moves and does not move. Having heard thus, Manu addressed Janārdana, asking, "Tell me the deeds of the former Manus, O Madhusūdana. The periods of the Manus, their deeds, the measure of time, and the creation itself—please tell me all this in summary." With a tranquil heart and focused mind, listen, O son of the Sun, to the account of the gods called Yāmās who existed in the era of Svāyambhuva. The seven ancient seers—Marīci and the rest—are remembered, along with Āgnīdhra, Āgnibāhu, Saha, and Savana. Jyotiṣmān, Dyutimān, Havya, Medhā, Medhātithi, and Vasu—these ten, enhancers of the lineage, were sons of that Svāyambhuva Manu. Having completed their cycles of creation, they attained the supreme state. This was the era called Svāyambhuva; next came the Svārociṣa era. Svārociṣa had four sons, radiant as gods: Nabha, Nabhasya, Prasṛti, and Bhānava, all increasers of fame. The seven seers of this era were Datta, Niścyavana, Stamba, Prāṇa, Kaśyapa, Aurva, and Bṛhaspati. The gods known as Tuṣitas were present, along with Hastīndra, Sukṛta, Mūrti, Āpa, Jyotiraya, and Smaya. The seven sons of Vasiṣṭha, remembered as progenitors, were also present. This was the second Manvantara; next came the following. Now I will describe the auspicious Manvantara of Uttama. There, Manu named Uttama begot ten sons: Īṣa, Ūrja, Tarja, Śuci, Śukra, Madhu, Mādhava, Nabhasya, and Nabha. Saha, the youngest, was noble and increased the family's fame. The Bhāvanas were the gods of this era, and the Ūrjas were the seven seers—Kaukuruṇḍi, Dālbhya, Śaṅga, Pravahaṇa, Śiva, Sita, and Sasmita—known as increasers of yoga. The fourth Manvantara is renowned as Tāmasa. Its sages were Kavi, Pṛthu, Agni, Akapi, and Kapi. Jalpadhī and Dhīmān were also sages, making seven seers in Tāmasa. The Sādhyas were the group of gods mentioned in that Manvantara. The ten sons of Tāmasa—Akalmaṣa, Dhanvī, Tapomūla, Tapodhana, Taporati, Tapasya, Tapodyuti, Paraṃtapa, Tapobhāgī, and Tapoyogī—were ever devoted to righteousness and increased the lineage. Now, hear of the fifth Manvantara, that of Raivata. Its sages were Devabāhu, Subāhu, Parjanya, and Somapa. Hiraṇyaroma and Saptāśva were among the seven seers. The gods were called Ābhūtarajasas, and their natures were auspicious. The ten sons of Raivata—Aruṇa, the seer of truth, the wealthy Havya, Kapi, Yukta, Nirutsuka, Sattva, Nirmoha, and Prakāśaka—were endowed with virtue, heroism, and strength. Bhṛgu, Sudhāmā, Virajā, Sahiṣṇu, Nāda, and others were also named among them. Thus, the ages, their rulers, the gods, and the seers were established, each contributing to the ongoing order and prosperity of creation.