Sūta, the revered storyteller, began: “Let me recount for you, in brief, the creation that unfolded in the era of Cākṣuṣa Manu. In his illustrious lineage, there was born Pṛthu, the son of Vena, famed throughout the worlds for his extraordinary prowess. Among the other great progenitors of beings were Dakṣa and Prācetasa. The noble sage Atri, himself a lord of creatures, accepted Uttānapāda as his son, as granted by Svayambhuva Manu for a special purpose. Thus, Dakṣa’s son became king over the progeny of Prajāpati, and by Manu’s design, he was given into Atri’s care. When the time of the future Cākṣuṣa Manvantara arrives, I shall narrate the sixth creation in detail, with a proper introduction, O twice-born sages. From Uttānapāda were born four daughters: Sūnṛtā, Vittabhāvinī, Adhidharma—the auspicious mother of Dhruva—and Śucismitā, radiant with purity, who was born of Lakṣmī, wife of Dharma. Uttānapāda also had sons: Dhruva, Kīrttimanta, Ayasmanta, and Vasu, and two daughters, Śucismitā and Manasvinī. Svarā was also born, making three sons in all. Dhruva, mighty and steadfast, undertook severe austerities for ten divine years, abstaining from all food, driven by the desire for lasting fame. In the first Treta Yuga, this grandson of Svāyambhuva, sustained by the power of yoga, sought renown beyond compare. Pleased by his devotion, Brahmā himself granted Dhruva the highest place among the stars—a position untouched by rising or setting, delightful, and beyond dissolution. Witnessing Dhruva’s immense prosperity and greatness, Uśanas, the teacher of the Daityas and Asuras, was moved to exclaim in wonder: ‘Ah, the power of his austerity! Ah, his learning! Ah, his offerings!’ The seven sages, having made Dhruva steadfast above, established him in heaven, and thus Dhruva became the master of the sky. From Dhruva were born Puṣṭi and Bhavya, children of the earth herself. Puṣṭi declared, ‘Become my shadow!’ and Bhava, the lord, took her as his wife. When he spoke this truth, a divine woman appeared instantly, radiant and adorned with celestial ornaments. In Chāyā, Puṣṭi bore five flawless sons: Prācīnagarbha, Vṛṣaka, Vṛka, Vṛkala, and Dhṛti. Bhūvarcā, wife of Prācīnagarbha, gave birth to a king named Udāradhiya, who in a previous birth had been Indra. At the end of a thousand years, Udāradhiya partook of food only once; thus, having fulfilled his Manvantara, he attained once more the position of Indra. Bhadrā, wife of Udāradhi, bore Divanjaya, and Varāṅgī, wife of Divanjaya, bore Ripu and Ripunjaya. Bṛhatī, wife of Ripu, gave birth to Cākṣuṣa, endowed with all brilliance. Puṣkariṇī and Vāruṇī gave birth to Cākṣuṣa Manu, son of Prajāpati and the great soul Araṇya. To Manu were born auspicious sons by Nadvalā, and to the blessed daughter of Vairāja Prajāpati as well. Ūru, Pūru, Śatadyumna, Tapasvī, Satyavāk, Kavi, Agniṣṭuda, Atirātra, Sudyumna—these nine, and Abhimanyu as the tenth, were sons of Manu by Nadvalā. Āgneyī, resplendent in her radiance, bore six sons from her thighs: Aṅga, Sumanasa, Svāti, Kratu, Aṅgirasa, and Śiva. From Aṅga was born a single son, Sunītha, and from him, Vena was born. But Vena’s conduct was unrighteous, and great anger arose on account of his deeds. For the welfare of the people, the sages churned Vena’s right hand. From this churning emerged a great king, Vainya, renowned to all as Pṛthu. He was born with bow and armor, blazing with energy, and as a descendant of the Kṣatriyas, Pṛthu Vainya became the protector of all the worlds. To sing his praises, the skilled Sūta and Māgadha were created. This wise and noble king, with the help of the gods and the groups of sages, milked the earth for grains, thus providing sustenance for all beings. The ancestors, Dānavas, Gandharvas, Apsarases, virtuous beings, plants, and mountains—all participated in this milking. For each group, the earth yielded her milk into special vessels, granting what was desired, and thus Pṛthu sustained the worlds. The sages then addressed Sūta: ‘O great-minded one, tell us in detail of the birth of Pṛthu, and how the earth was once milked by that great soul. How did the gods, Nāgas, Brahmarṣis, Yakṣas, Gandharvas, and Apsarases do this in ancient times? Please describe the special vessels, the milkers, the milk itself, and the calves for each group. And tell us, for what reason did the sages churn Vena’s hand in ancient times, moved by anger? Tell us all of this.’ Sūta replied: ‘O Brāhmaṇas, I shall now describe to you the origin of Pṛthu Vainya. Listen with attention and devotion, O best of the twice-born. This sacred story is not to be told to the impure, the sinful, the unworthy, or those lacking vows. It is heavenly, glorious, life-extending, and in harmony with the Vedas; it is a secret taught by the sages, and only those without envy should hear it. Whoever causes this tale of Pṛthu Vainya’s origin to be heard by mortals, after honoring the Brāhmaṇas, will not grieve for deeds done or undone. That king was the protector of dharma, powerful as Atri. Aṅga, counted among the progenitors, was born in the lineage of Atri. His son was Vena, who was not exceedingly righteous. Born to Sunīthā, daughter of Death, Vena inherited the faults of his maternal grandfather, Time itself. Vena set aside righteousness, driven by desire and greed, and ruled without dharma. He transgressed the Vedas and scriptures, became devoted to unrighteousness, and under his reign, people ceased reciting the Vedas and performing the vaṣaṭ call. Yet, the gods continued to partake of soma offered in sacrifices performed nearby, even as dharma faded from the land.