Gathered together, the Sūta and Māgadha addressed the assembled sages, saying, “We please the gods and sages with our own actions.” Yet, they confessed, “We do not know the deeds, nor the qualities and fame, of this illustrious king by which we might compose a hymn for him, O twice-born ones.” Hearing this, the sages appointed them, declaring, “Let him be praised in the future. He is ever devoted to charity and righteousness, truthful, self-controlled, learned, generous, and undefeated in battle.” Thus, the Sūta and Māgadha began to praise the virtuous deeds of mighty Pṛthu, whose actions were bound by dharma. When their praise concluded, Pṛthu, the lord of creatures, was greatly pleased. He rewarded them: he granted the region of Anūpa to the Sūta, and Magadha to the Magadha. From that time, rulers of the earth were praised by Sūtas and Magadhas, and awakened with blessings by Sūtas, Magadhas, and bards. Seeing Pṛthu, the people and great sages were filled with supreme joy. They declared, “This son of Vena will be your provider—let him be your king.” At the sages’ words, the people eagerly approached the illustrious Vainya, saying, “From you, arrange for our livelihood.” Thus pursued by the people, who desired their welfare, mighty Pṛthu took up his bow and arrows and pressed the earth. Terrified by the threat, the earth, taking the form of a cow, fled from him. Pṛthu, bow in hand, pursued her as she ran. Out of fear of Vainya, the earth fled through all the worlds, even to Brahmā’s realm, but everywhere she saw Vainya standing before her, bow raised, his arrows blazing with radiant energy. Unshaken, possessed of great yoga and greatness, he was invincible even to the immortals. Unable to find protection, the earth turned to Vainya alone. The goddess, revered by the three worlds, stood before him with joined palms and spoke: “You do not consider it unrighteous to kill a woman. How will you sustain the people, O king, without me? The worlds exist in me; by me the universe is supported. Without me, O best of kings, the people would perish.” She continued, “You ought not to kill me if you wish for the welfare of the people, O protector of the earth. Listen to my words: all undertakings begun with a method reach completion. Even if you kill me, O king, you will not be able to protect the people. I will become the source of food; abandon your anger, O greatly radiant one. Women are said to be inviolable, even among a hundred animal species. Knowing this, O protector of the earth, you should not abandon righteousness.” Hearing these many words, the king, self-controlled and righteous, suppressed his anger and spoke to the earth: “Whoever kills for the sake of one—whether himself or another—one life or many, that person incurs sin, whether he desires it or not. But if, by the death of one, many obtain happiness, then in such a beneficial killing, there is no sin, nor even the shadow of sin. Therefore, for the sake of the people, I will slay you, O Earth, if today you do not act according to my word for the good of the world. Having slain you today with an arrow, since you turn away from my command, I myself will make myself renowned here and sustain the people. Therefore, O best of upholders of righteousness, accept my words: always revive the people—you are indeed capable, there is no doubt. Become my daughter; in this way, this is a great means. I restrain you now for the sake of righteousness, O terrifying one.” Thus addressed, the virtuous Earth replied to Vainya, “So it is, O King; I will do this without doubt. Let a calf be given to me, by which, O affectionate one, I may yield; and make me uniform everywhere, O best of the righteous, just as milk flows everywhere, so may I be everywhere.” Then Vainya cleared away all the layers of stone with the tip of his bow, and by that, the mountains were removed. In past Manvantaras, the earth was uneven by nature; her even and uneven places arose from her own nature. In the former creation, on the uneven surface of the earth, there was no division of cities or villages. There were no crops, no cattle-keeping, no agriculture, nor trade routes; in the interval before the Cākṣuṣa Manvantara, this was the state in ancient times. In the Vaivasvata Manvantara, all this came into being. Wherever there was evenness, there, indeed, people always dwelt. The food of the people was fruit and roots, it is said; from Vainya onward, in this world, all this came into being. With great difficulty, even he lost the plants; then the Lord, having appointed a calf—the Cākṣuṣa Manu—Pṛthu milked the earth for crops from her own surface. By him, Vainya, the earth was milked for crops; having made Cākṣuṣa Manu the calf and a vessel for the earth, by that food, the people always lived. Again, praised by the sages, the earth was milked: Soma was their calf, and Brihaspati was the milker. The vessel was the Vedic metres, all beginning with Gayatri; their milk was austerity and eternal Brahman. Again, praised by the hosts of gods led by Purandara, taking a golden vessel, they then milked out ambrosia; by that, the gods led by Indra live. Praised by the Nagas, the earth was milked for poison as milk; among them, Vasuki was the milker, and the powerful sons of Kadru were the calves. For the Nagas and all the serpents, by that they, fierce, great-bodied, and mighty, live; their food, conduct, and strength always depend on that. Again, in a vessel of shell-lac, the earth was milked for hidden treasures; making Vaishravana the calf, along with the Yakshas and virtuous beings. Jatunahbha, the father of the jewel-lord, was the milker—the great-souled, mighty son of a Yaksha. By that, they live, so the great sage said. Thus, through Pṛthu’s righteous actions and the earth’s cooperation, the world was provided for, and all beings received sustenance according to their nature.