Listen, and I shall recount the great cycles of time as declared by the wise. The Kali Yuga, the age of decline, endures for four niyutas of years, with an additional thirty-two thousand, according to the reckoning of human years. Thus is the span of Kali Yuga measured for humankind. In this way, the four yugas—Krita, Treta, Dvapara, and Kali—unfold in order, each with its own twilight and transitional periods, forming the complete cycle of ages as calculated by human understanding. When these four yugas, along with their extra years, are counted seventy-one times in succession, this grand period, joined with the Krita, Treta, and the rest, is known as a Manvantara. Now, hear how a Manvantara is measured in human years: it is said to be thirty-one kotis, as counted by the twice-born. To this are added ten hundred thousand, divided in parts, then thirty-two thousand, and a further eight hundred. Add eighty years and six more months; this is the full reckoning of a Manvantara in human terms. By divine measure, the interval between the reigns of Manus is said to be one hundred thousand. The duration of a Manvantara is forty thousand, and this time is declared together with the yugas. Thus, the cycle of the four yugas, with its additional years, is indeed seventy-one in sequence; when completed, it is called a Manvantara. Those who truly know declare that a kalpa, a day of Brahmā, is fourteen times the length of a Manvantara. After this vast period, the great dissolution—the Mahapralaya—takes place, when all is withdrawn. The measure of a kalpa is thus twice as much as previously reckoned, and the cycle of four yugas, including Krita and Treta, has been explained. Let me now explain how the Treta Yuga comes into being, as well as Dvapara and Kali. Since the latter two arise together, they cannot be described separately. This matter, which has arisen in its proper order, had not been told for two yugas, for I was engaged with the lineage of the sages and recounted events step by step. The remainder was not revealed in the Treta Yuga, but now you shall hear it. At the dawn of the Treta Yuga, Manu and the seven sages, inspired by Brahmā, declared the dharma, both Vedic and traditional. The seven sages proclaimed the śrauta dharma, which encompasses sacred matters such as marriage, the sacrificial fires, and the collections of the Ṛg, Yajur, and Sāma Vedas. Meanwhile, Manu Svāyambhuva set forth the traditional dharma, which is characterized by right conduct, passed down through succession, and joined with the practices of varṇa (social order) and āśrama (stages of life). Through truthfulness, celibacy, study, and austerity—and through the intense penances of those sages, in proper succession—these dharmas were established. At the beginning of the Treta Yuga, from the seven sages and Manu, both unintentionally and intentionally, the order of things unfolded. The mantras grew in number through visions such as Tāraka and others; in the first kalpa, these mantras appeared spontaneously among the gods. Thereafter, among the authorities, the perfected beings, and others, the practice of mantra-yoga flourished. In previous kalpas, these mantras appeared by the thousands, and they continue to exist in their various forms. The Ṛg, Yajus, Sāman, and Atharvan mantras, together with those declared by the seven sages, were established, while Manu proclaimed the traditional dharma. At the beginning of the Treta, the Vedas were united, being the sole foundation of dharma. But as lifespans shortened in the Dvapara Yuga, the Vedas were divided. The sages, through their austerities, studied the Vedas day and night. These divine Vedas, without beginning or end, were originally revealed by Svayambhū (the Self-born), complete with their limbs and established in their own dharma. In every yuga, they change according to dharma, and their own dharma, as taught by the Vedas, varies with each age. The initiation sacrifice is for the kṣatriyas; the havis-sacrifices are for the vaiśyas; the service-sacrifices are for the śūdras; and the recitation-sacrifices are for the brāhmaṇas. Thus, in the Treta Yuga, the varṇas arose, upholding dharma, performing rites, possessing offspring, prosperous, and happy. Brāhmaṇas are established by brāhmaṇas, kṣatriyas by kṣatriyas, vaiśyas by vaiśyas, and śūdras follow them, each supporting the others. Their natures were auspicious, and their dharmas were based on varṇa and āśrama. By intention, speech, or action, in the Treta Yuga, the undertaking of karma was unbroken and successful. Long life, good form, strength, intelligence, health, and righteousness were common to all in the Treta Yuga. Brahmā thus established for them the system of varṇa and āśrama, as well as the collections and mantras, health, and righteousness. The collections and mantras were established by the sages, sons of Brahmā, and the sacrifice was instituted by the gods themselves. In the Svāyambhuva Manvantara, sacrifices were first performed by the creators of the universe, together with mighty Indra, using all necessary means, with white-clad priests, victorious rites, and all required materials. Truthfulness, recitation, austerity, and charity were said to be the original dharma; when dharma declined, the subsidiary branches of dharma increased. Then were born heroes, long-lived and mighty, who had set aside the rod of punishment, who were great yogis, performers of sacrifice, and speakers of Brahman. These beings had eyes like lotus petals, broad faces, well-built bodies, lion-like chests, great strength, and walked like intoxicated elephants. In the Treta Yuga, the universal emperors were great archers, perfect in all marks, and their bodies were shaped like the spreading banyan tree. Tradition calls their arms banyan-like; a 'vyāma' is the measure of a banyan, and whoever's height is by that measure, their bodily height and girth are said to be like the circumference of a banyan. The seven jewels of a universal emperor are said to be: the discus, the chariot, the jewel, the wife, the treasure, the horse, and the elephant, as was the case in the former Svāyambhuva Manvantara. Universal emperors are born on earth in every Manvantara, past and future, by a portion of Viṣṇu. Whatever has existed, exists, or will exist in the Treta Yugas, in all of them, universal emperors are born. Among those kings, four auspicious and wondrous qualities are manifested: strength, righteousness, happiness, and wealth. Thus, the ages and their rulers, the cycles of dharma, and the order of the world are maintained, as declared by the ancient scriptures.