Whoever truly understands the creation of the Cākṣuṣa Manvantara—knowing both the moving and unmoving beings—surpasses the ordinary span of mortal life and is honored in the heavenly realms. Thus has the story of the creation under Cākṣuṣa Manu, existing in harmony, been described. These six secondary creations, beginning with Svāyambhuva and ending with Cākṣuṣa, have been recounted in their proper order. O best among the twice-born, what I have narrated so far is according to my understanding; the full and intricate details of these creations are to be found in the account of Vaivasvata’s creation. The creations born of Vivasvat are truly countless, yet not excessive; according to health, lifespan, righteousness, desire, and wealth—whoever recites these qualities without envy will surely attain them. Now, I shall speak to you about the creation of the great-souled Vaivasvata, both in summary and in detail. Listen attentively as I narrate this sacred history. Sūta said: Then, in the seventh cycle, during the reign of Manu Vaivasvata, the gods and the most exalted sages were born from Marīci and Kaśyapa. The eight classes of gods remembered in tradition are the Ādityas, Vasus, Rudras, Sādhyas, Viśve, Maruts, Bhṛgus, and Āṅgirasas. The Ādityas, Maruts, and Rudras are known as the sons of Kaśyapa, while the Sādhyas, Vasus, and Viśve are three groups born of Dharma. From Bhṛgu was born the Bhārgava god, and from Aṅgiras, the son called Āṅgirasa. At the end of the Vaivasvata period, these gods are always born anew, arising from desire. This present creation is to be known as the Marīci creation, and among these gods, the present mighty Indra is renowned by name. All the Indras of the Manvantaras—those who have passed, those yet to come, and those who exist now—are to be known as possessing similar qualities. The lord of past, present, and future—the thousand-eyed Purandara—each one known as Maghavan, horned, and wielder of the thunderbolt, has performed a hundred sacrifices, each a hundredfold. All beings in the three worlds, whether strong or weak, are governed and overcome—even the causes such as righteousness and others—by these lords. By brilliance, austerity, intellect, strength, learning, and valor, those who are lords of past, present, and future become powerful; I will now explain all this—listen as I speak. The past, present, and future are known as the three worlds by the twice-born. This earth is called Bhūloka, the atmosphere is Bhuvaḥ, and the future is called heaven. Now, I will tell you the meanings of these. When one meditates with the desire for a son, it is said that Brahmā, at the beginning, uttered ‘Bhūḥ’ first, and thus this world, Bhūloka, came into being. In this existent, the word ‘bhavat’ was spoken again by Brahmā; because it is seen as existence, this world became Bhūloka. Therefore, this first world is called Bhūḥ by the twice-born because it exists. Again, in this existent, the word ‘bhavat’ was spoken by Brahmā; ‘bhavat’ refers to what is coming into being, and this is called the word for time. From ‘becoming’ (bhavana), those who know etymology explain the world Bhuvarloka; the atmosphere is called Bhuvaḥ, and thus the second world is named. When Bhuvarloka had arisen, Brahmā again uttered the third word, ‘bhavya’; therefore, the world called Bhavya came into being. The word ‘bhavya’ refers to what is yet to come; therefore, that world is called Bhavya, but it is remembered by name as heaven. The third world was called ‘svar’ (heaven); thus, the world called Bhavya came into being. The root ‘bhū’ is applied to what is to be in the future. This earth is called Bhūḥ, the atmosphere is called Bhuvaḥ, and heaven is called Bhavya; this is the summary of the three worlds. With these utterances associated with the three worlds, the three vyāhṛtis—sacred utterances—arose. The root ‘nātha’ is known by those who understand roots as meaning ‘to protect.’ Because they are the lords of the worlds—of the past, future, and present—their lords are called Indras by the twice-born. The chief among the gods are the Indras, and there are also those endowed with qualities; in each Manvantara, the gods who receive a share of the sacrifice are such. Yakṣas, Gandharvas, Rākṣasas, Piśācas, serpents, and Dānavas—all these are known as the powers of the Indras of the gods. The Indras of the gods are teachers, lords, kings, and ancestors; these excellent gods protect all beings here through righteousness. Thus, the characteristics of the Indras of the gods have been briefly described. Now, I will tell you about the seven sages who presently dwell in heaven. Gādhija, the wise Kauśika, Viśvāmitra of great austerity, Bhārgava Jamadagni, and Ūruputra, mighty in valor; the son of Brihaspati, Bharadvaja, of great austerity; Autathya, Gautama, the learned one, and Sharadvana, righteous by name. Svayambhuva, the venerable Atri, Brahmaka is the fifth; the sixth is Vasuman, son of Vasishtha, renowned in the worlds. Vatsara and Kashyapa—these seven are esteemed as virtuous; these seven accomplished sages exist in the present interval. Ikshvaku, Nabhaga, Dhrishta, and also Sharyati; Narisyanta, famed, Nabha, and Uddishta as well. Karusha and Prishadhra, and Vasuman is remembered as the ninth; these are declared as the nine sons of Manu Vaivasvata. Indeed, I have recounted these, and this is the seventh interval. Thus, O twice-born, I have narrated the second section in detail and in order; what more shall I now describe? Having heard the second section recited by the wise Sūta, Shaunaka inquired about the third section. “The second section has been recited by you in sequence; now recount in detail the third section, along with its upodvata.” Thus addressed, Sūta spoke with inner delight: “I shall recount the third section, along with its upodvata, in full detail. O Brahmins, listen as I speak of the origin. Hear in detail and in order, O twice-born, of the origin of the present great-souled Manu Vaivasvata.