Among the great epochs of time, known as Manvantaras, there arose many noble beings and divine assemblies. In one such era, the youngest among them was Saha, renowned for his nobility and the increase of fame he brought. The Bhāvanas were revered as the gods of that age, and the seven seers, or Ūrjas, are remembered for their wisdom. There were also seven who became known as the increasers of yoga—Kaukuruṇḍi, Dālbhya, Śaṅga, Pravahaṇa, Śiva, Sita, and Sasmita—each contributing to the growth of spiritual discipline. The fourth Manvantara is renowned as Tāmasa. In this age, the sages were Kavi, Pṛthu, Agni, Akapi, and Kapi, joined by Jalpadhī and Dhīmān, making up the seven seers of that time. The Sādhyas were the gods who presided over the Tāmasa Manvantara. Among the notable figures were Akalmaṣa, Dhanvī, Tapomūla, Tapodhana, Taporati, Tapasya, Tapodyuti, and Paraṃtapa. Alongside them, Tapobhāgī and Tapoyogī, ever devoted to righteousness, were counted among the ten sons of Tāmasa, all of whom expanded the lineage with their virtue. Then came the fifth Manvantara, the age of Raivata. In this period, the sages were Devabāhu, Subāhu, Parjanya, and Somapa. Hiraṇyaroma and Saptāśva were also remembered among the seven seers, and the gods were known as the Ābhūtarajasas, who brought auspiciousness to all natures. In this age, Aruṇa, the seer of truth, the wealthy Havya, Kapi, Yukta, Nirutsuka, Sattva, Nirmoha, and Prakāśaka were named as sons of Raivata, endowed with virtue, heroism, and strength. Among them were Bhṛgu, Sudhāmā, Virajā, Sahiṣṇu, Nāda, and others, each contributing to the glory of their lineage. The sixth Manvantara, the age of Cākṣuṣa, was marked by the sages Vivasvān and Ati among the seven seers. The gods of this era were called the Lekhās. The Ṛbhus and those beginning with Ṛbha, whose essence is rooted in water, were the celestials of this time, and five origins of the gods were declared in this Manvantara. The ten sons of Cākṣuṣa, beginning with Ruru, were also named, just as in the earlier lineage of Svāyambhuva. Thus, the account of the Cākṣuṣa Manvantara was completed. Now begins the seventh and current Manvantara, called Vaivasvata. The seven great sages of this era are Atri, Vasiṣṭha, Kaśyapa, Gautama, Bharadvāja the yogi, Viśvāmitra the mighty, and Jamadagni. These sages have established the order of righteousness and proceed toward the supreme state. The gods of this era are the Sādhyas, Viśvas, Rudras, Maruts, Vasus, Aśvins, and Ādityas—seven groups remembered as the celestials. The ten sons of Vaivasvata Manu, headed by Ikṣvāku, are remembered on earth, and in every Manvantara, seven great sages are established to uphold dharma. Having set forth the order of righteousness, these sages proceed to the supreme state. Now, the coming Manvantara of Sāvarṇi is foretold. In that age, the sages will be Aśvatthāman, Śaradvān, Kauśika, Gālava, Śatānanda, Kāśyapa, and Rāma. Among the sons of Sāvarṇi Manu, Dhriti is the strongest, Yavasa is golden, Vashtir is likewise, Carishnu is praiseworthy, Sumati is wealth, and Shukra is powerful. The ten sons of Sāvarṇi, beginning with Rauchya, are declared as future Manus, and others are mentioned in the same way. Ruchi, the Prajapati, will have a son named Rauchya, who will become a Manu; similarly, Bhuti’s son, Bhautya, will also become a Manu. Thereafter, Merusāvarṇi, son of Brahma, is remembered as a Manu, as are Rta, Rtadhama, and Vishvaksena. Thus, the Manus—both past and future—are enumerated, and with them, O king, nearly six thousand yugas have passed. In each of their respective intervals, all that exists—moving and unmoving—is created anew, and at the end of the kalpa, when it is complete, all beings are released along with Brahma. At the end of these thousands of yugas, Brahma and the others perish again and again; O twice-born, they have attained and will attain union with Vishnu. It is said that the earth has been enjoyed by many kings in the past. O king, when the earth is without a ruler, by whose union does she become joined with a sovereign again? Why was the earth given this name? Why is she technically called ‘Gau’? O Suta, tell us why she is so well known. In the lineage of Svayambhuva, there was a Prajapati named Anga, who married Sudurmukha, the daughter of Mrityu. She bore a son named Vena, who, though powerful and lord of the earth, was devoted to unrighteousness. Even in this world, Vena was known as a doer of unrighteous deeds, a taker of others’ wives. For the sake of righteousness in the world, the great sages approached him, but even when entreated, Vena did not grant permission for the performance of sacred rites. Therefore, by their curse, they killed him, and the earth, bereft of a king, was afflicted. The sinless Brahmins, seeking a solution, forcibly churned the body of Vena. From this churning, the Mleccha races emerged. From the mother’s portion of the body, those with a luster like black collyrium were born; from the father’s portion, a righteous one, a follower of dharma, appeared. Born from the right hand, holding a bow and arrow, bearing a mace, with a body of divine splendor, adorned with armor and jeweled bracelets, he was Pṛthu—born with great effort. Though consecrated by the Brahmins, Pṛthu undertook severe austerity. By the boon of Vishnu, he regained lordship over all. Yet, seeing the earth devoid of the sound of Vedic recitation and sacrifice, and without righteousness, Pṛthu, of boundless valor, prepared in anger to burn her with his arrow. The earth, taking the form of a cow, sought to flee from him. Pṛthu, with his blazing bow, pursued her. At last, standing in one place, he called out to her, “What should I do?” Thus, the tale unfolds, revealing the eternal dance of dharma and kingship upon the earth.