Listen, O seekers, to the ancient account as passed down by the wise. The world that is yet to come is called 'Bhavya'—for the word itself means that which is destined to be. This realm, by name, is remembered as heaven. Thus, the third world was named 'svar'—heaven—yet it is also known as Bhavya, for the root 'bhū' signifies what is to be in the future. To summarize, this earth is called Bhūḥ, the atmosphere is known as Bhuvaḥ, and heaven is Bhavya. These three are the worlds, and with their names arose the three sacred utterances, the vyāhṛtis. Those learned in the roots of words know that 'nātha' means 'to protect,' and so the lords of these worlds are known as Indras, for they are the protectors and lords of the past, the present, and the future. The chief among the gods are called Indras, and with them are others endowed with divine qualities. In each Manvantara, the gods who partake of the sacrificial offerings are of this nature. The Yakṣas, Gandharvas, Rākṣasas, Piśācas, serpents, and Dānavas—all these are counted among the powers under the Indras of the gods. These Indras are not only lords but also teachers, kings, and ancestors; through righteousness, these excellent deities protect all beings in the world. Thus have the characteristics of the Indras been briefly described. Now, let me tell you of the seven sages who presently reside in heaven. Among them is Gādhija, the wise Kauśika, and Viśvāmitra, renowned for his great austerity. Bhārgava Jamadagni stands among them, as does Ūruputra, mighty in valor. Bharadvaja, son of Brihaspati, is famed for his austerity; Autathya and Gautama, the learned one, and Sharadvana, righteous by name, are also counted among them. There is Svayambhuva, the venerable Atri, and Brahmaka as the fifth sage. The sixth is Vasuman, son of Vasishtha, renowned in all the worlds. Vatsara and Kashyapa complete the group. These seven sages are esteemed as virtuous and accomplished, existing in the present interval. In this same period, the sons of Manu Vaivasvata are Ikshvaku, Nabhaga, Dhrishta, Sharyati, Narisyanta, Nabha, Uddishta, Karusha, Prishadhra, and Vasuman as the ninth. These are the nine sons of Manu Vaivasvata, and thus the seventh interval is recounted. Having thus narrated the second section in detail and in proper order, the wise Sūta paused. Then Shaunaka, eager to hear more, respectfully asked about the third section. Sūta, delighted within, replied, "I shall recount the third section in full detail, along with its upodvata. O Brahmins, listen as I speak of the origin." "Now hear, O twice-born, of the origin of the present great-souled Manu Vaivasvata, in detail and in order. Previously, it has been told that there are seventy-one sets of four yugas, each with their hosts of gods, sages, and Dānavas, along with the Pitris, Gandharvas, Yakṣas, and the hosts of Rākṣasas and Bhūtas, as well as humans, animals, birds, and immobile beings. From the beginning of Manu to the end of the future, I shall declare the creation of Vaivasvata, bowing first to Vivasvat. In the first Manvantara, there were the past creations and those that began; during the Svayambhuva interval, the seven great sages existed, and again, in the interval of Chakshusha and at the coming of Vaivasvata, they reappeared. By the curse of Maheshvara upon Daksha, the sages, Bhrigu, and others of great energy, these great souls were manifested. Again, the seven sages were born—the seven mind-born sons—appointed as sons by Svayambhuva himself. By these great souls, creators of progeny, creation was once more set in motion, as before and in due order. I shall now declare their progeny, pure in knowledge and action, both in summary and in detail, properly and in sequence. This world, with all its moving and unmoving beings, was again filled by those born from their lineage, and creation was adorned with planets and constellations. Hearing these words, the sages became doubtful and, filled with uncertainty, respectfully questioned Sūta, the one who resolves doubts: 'How were the seven ancient seers and the seven mind-born sons previously created and considered as sons? How did the seven perfected seers of the Svāyambhuva Manvantara reach the Vaivasvata Manvantara again?' Sūta, knower of the Purāṇas, spoke auspiciously, 'Due to the curse of Bhava, they were prevented from attaining ascetic practice at that time; yet, being once-returners, they appeared among people in the world. Then all the great sages spoke among themselves, and at the great sacrifice of Varuṇa, they resolved: "We shall all be born in the Cākṣuṣa Manvantara as sons of the Grandfather; from this, greater good will arise."' 'In the Svāyambhuva Manvantara, they were cursed by Bhava for the sake of seven; then, being born again, they went from the world of men to heaven. In the great sacrifice, as the god assumed the form of Vāruṇī and Brahmā offered the pure essence into the fire, desiring progeny, the seers were first born—this is known as the second creation.' 'Bhṛgu, Aṅgirā, Marīci, Pulastya, Pulaha, Kratu, Atri, and also Vasiṣṭha—these eight were sons of Brahmā. At his extended sacrifice, all the gods assembled, along with all the limbs of the sacrifice and the embodied Vaṣaṭkāra. There, thousands of Sāman hymns and Yajus formulas appeared in embodied form, and the Ṛgveda arose, adorned with the sequence of words.' Thus, O seekers, is revealed the sacred story of the worlds, the sages, and the divine unfolding of creation, as preserved in the ancient tradition.