Let us journey through the cycles of time, as described in the sacred tradition. In the sixth Manvantara, known as the era of Cākṣuṣa, the seven sages were Vivasvān, Ati, and others, and the gods of that age were renowned as the Lekhās. Among the celestials, the Ṛbhus and those beginning with Ṛbha, whose origins are rooted in water, were prominent; and in this Manvantara, five distinct origins of the gods were declared. The ten sons of Cākṣuṣa, beginning with Ruru, were also named, just as had been previously described in the lineage of Svāyambhuva. Having thus recounted the Cākṣuṣa Manvantara, the narrative turns to the seventh, called Vaivasvata. In the present Vaivasvata Manvantara, the seven great sages are remembered: Atri, Vasiṣṭha, Kaśyapa, Gautama, Bharadvāja the yogi, Viśvāmitra the mighty, and Jamadagni. These sages, having established the order of righteousness, proceed towards the supreme state. The gods of this age are the Sādhyas, Viśvas, Rudras, Maruts, Vasus, Aśvins, and Ādityas—seven groups of celestials revered in every era. The ten sons of Vaivasvata Manu, headed by Ikṣvāku, are remembered on earth, and in every Manvantara, seven great sages are named. These sages, after establishing righteousness, attain the supreme state. Now, the tale moves forward to the coming Manvantara of Sāvarṇi. In that future age, the seven sages will be Aśvatthāman, Śaradvān, Kauśika, Gālava, Śatānanda, Kāśyapa, and Rāma. Among the gods, Dhriti is the strongest, Yavasa is gold, Vashtir is likewise, Carishnu is praiseworthy, Sumati is wealth, and Shukra is powerful. The ten sons of Sāvarṇi Manu, beginning with Rauchya, are declared as future rulers, and other Manus are also mentioned in the same way. Ruchi, the Prajapati, will have a son named Rauchya, who will become a Manu; Bhuti’s son will be named Bhautya and will likewise become a Manu. Then, Merusāvarṇi, son of Brahma, is remembered as a Manu, as are Rta, Rtadhama, and Vishvaksena. All these Manus, both past and future, are enumerated, and with them, nearly six thousand yugas have been spanned. In each of their respective intervals, all living and non-living beings are produced; and at the end of the kalpa, when it is completed, they are released along with Brahma. At the end of these thousands of yugas, Brahma and the others perish again and again, but, O twice-born, they have attained and will attain union with Vishnu. Now, let us hear of the earth and her rulers. It is known that the earth has been enjoyed by many kings in the past. When the earth is separated from a ruler, by whose union does she become joined again? For what reason 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 (Death). She bore a son named Vena, who, in ancient times, was devoted to unrighteousness, yet was a powerful lord of the earth. Even in the world, he was born as a doer of unrighteousness, a taker of others’ wives. For the establishment of righteous conduct in the world, the great sages intervened. Despite their entreaties, Vena did not grant permission for righteousness to flourish; therefore, by a curse, the sages killed him. Afflicted by the absence of a king, the sinless Brahmins forcibly churned his body. From the churning of that body, the Mleccha races fell out. 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. He emerged from the right hand, holding a bow and arrow, bearing a mace, his body made of divine splendor, adorned with armor and jewel-studded bracelets. This was Pṛthu, born with effort. Though consecrated by the Brahmins, he performed severe austerity. By the boon of Vishnu, he again attained lordship over all. 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. Pṛthu, with blazing bow, pursued her from behind. Then, standing in one place, he wondered what should be done. Pṛthu spoke: “O virtuous one, grant what is desired—quickly—for all the world, both immovable and moving.” The earth replied in the same way, and the king milked her, making Svāyambhuva Manu the calf, into his own hand. That food became pure, by which all creatures live. Then the sages milked her, with Soma as the calf. Bṛhaspati became the milker, the vessel was the Veda, and the essence was austerity. The gods also milked the earth, with Mitra as the milker. Indra became the calf, and the milk was strength-giving nectar for the gods; the vessel was golden, and for the ancestors, it was silver. Antaka became the milker, Yama the calf, and the essence was svadhā. For the nāgas, the vessel was a gourd, and Takṣaka was the calf; poison became the milk. Dhṛtarāṣṭra became the milker again. The asuras also milked her, using an iron vessel, causing distress to Indra. The vessel was illusion, the calf was Prahlāda’s son Virocana, and Dvimūrdhā was the milker, by whom illusion was produced. The earth was milked by the yakṣas, desiring disappearance; Vaiśravaṇa was made the calf, and the vessel was raw. The hosts of pretas and rākṣasas also milked the earth, yielding fierce blood; Sumālī was the milker, with a silver vessel, and the calf was the same. Thus, the earth, in her many forms and through the hands of many beings, yielded her essence to sustain the world, and through these acts, the cycles of righteousness and unrighteousness, creation and dissolution, continued in their eternal flow.