Listen now to the ancient tale as it unfolds, for in the vast sweep of time, countless Indras have arisen—those who have passed, those yet to come, and those who rule in the present age. All these Indras, sovereigns of their respective Manvantaras, are alike in their essential nature, sharing the same divine characteristics. The lord who presides over past, present, and future—the thousand-eyed Purandara, known also as Maghavan, horned, and wielder of the thunderbolt—has appeared in every age. Each Indra, by the merit of performing a hundred sacrifices a hundred times over, has earned his place as chief among the gods. In truth, all beings across the three worlds—whether mighty or humble—are subject to the forces that govern existence: righteousness, destiny, and other such causes. It is through brilliance, austerity, intellect, strength, knowledge, and valor that the lords of past, present, and future attain their power. Hear now, as I explain the mysteries of these worlds. The twice-born know the past, present, and future as the three worlds: this earth is called Bhūloka, the atmosphere is Bhuvaḥ, and the future is heaven. Now, let me reveal how these worlds came to be. At the dawn of creation, when one meditated with the desire for a son, Brahmā uttered the word “Bhūḥ.” With this sacred sound, the world of earth, Bhūloka, came into existence. In this realm of being, Brahmā again pronounced “bhavat,” signifying existence itself, and thus this world became known as Bhūloka, the world that is. Therefore, the twice-born call this first world “Bhūḥ” because it is the realm of existence. Again, in this realm, Brahmā uttered “bhavat,” which refers to that which is coming into being, and this word is recognized as the sound of time itself. From this “becoming” (bhavana), those learned in etymology explain that the world Bhuvarloka arose—the atmosphere, called Bhuvaḥ, thus received its name as the second world. When Bhuvarloka had come into being, Brahmā spoke the third word, “bhavya,” and thus the world called Bhavya appeared. “Bhavya” refers to that which is yet to come; hence, this world is so named, though it is commonly remembered as heaven. This third world is also called “svar,” and so the world of Bhavya—the realm of the future—came into being. The root “bhū” is applied to that which is yet to manifest. Thus, the earth is Bhūḥ, the atmosphere is Bhuvaḥ, and heaven is Bhavya; this is the essence of the three worlds. With these sacred utterances—each corresponding to a world—the three vyāhṛtis arose. The root “nātha” means “to protect,” as known by those versed in language. Because they are the lords of these worlds—of the past, future, and present—their rulers are called Indras by the twice-born. The Indras are chief among the gods, and there are others endowed with divine qualities; in every Manvantara, the gods who partake of the sacrificial offerings are of this nature. Yakṣas, Gandharvas, Rākṣasas, Piśācas, serpents, and Dānavas—all these are recognized as the powers serving the Indras of the gods. The Indras themselves are teachers, lords, kings, and ancestors; these excellent deities protect all beings through righteousness. Thus have the characteristics of the Indras been briefly described. Now, let me speak of the seven great sages who presently dwell in heaven. There is Gādhija, the wise Kauśika—Viśvāmitra, who is renowned for his austerity; Bhārgava Jamadagni, and Ūruputra, mighty in valor. Then comes Bharadvaja, son of Brihaspati, whose austerity is great; Autathya, Gautama the learned, and Sharadvana, righteous by name. Further, there is Svayambhuva, the venerable Atri, and Brahmaka as the fifth; the sixth is Vasuman, son of Vasishtha, famed throughout the worlds. Vatsara and Kashyapa complete the seven—these are the virtuous sages who exist in the present interval. The sons of Manu Vaivasvata are nine: Ikshvaku, Nabhaga, Dhrishta, Sharyati, Narisyanta the renowned, Nabha, Uddishta, Karusha, Prishadhra, and the ninth, Vasuman. These are the sons of Manu, and this is the seventh Manvantara. Thus, O twice-born, I have narrated the second section in detail and in order. What more would you have me describe? Having listened to the recitation of the second section by the wise Sūta, Shaunaka then inquired about the third section. “You have recited the second part in proper sequence,” he said. “Now please recount in detail the third section, with its introduction.” Thus addressed, Sūta spoke with inner delight. “I shall recount the third section, with its introduction, in full detail. O Brahmins, listen as I speak of the world’s origin. Hear in order the story of the present great-souled Manu Vaivasvata. It has been previously described: seventy-one sets of four yugas, with their hosts of gods, sages, and Dānavas, as well as Pitris, Gandharvas, Yakṣas, Rākṣasas, and Bhutas; with humans, animals, birds, and immobile beings too. From the beginning of Manu to the end of the future, with many extensive narratives, I shall declare the creation of Vaivasvata, having first bowed to Vivasvat, the sun. In the first Manvantara, the past creations and those that began; in the interval of Svayambhuva, the seven great sages who existed before; and in the Manvantara of Chakshusha that has passed, and again now at the coming of Vaivasvata. Because of the curse pronounced by Maheshvara upon Daksha and the sages—upon Bhrigu and others of great energy—there was a new manifestation of these great souls. Again, the seven sages were born, mind-born, appointed as sons by Svayambhuva himself. By these great souls, creators of progeny, as they were born, creation was set in motion again, as before and in due order. I shall describe the progeny of these sages, pure in knowledge and action, both in summary and in detail, properly and in sequence. Thus, this world, with all its moving and unmoving beings, was once more filled by those born from their lineage, and creation was adorned with planets and constellations. Hearing these words, the assembled sages became filled with doubt. Uncertain, yet steadfast in their vows, they respectfully approached Sūta, the wise, seeking answers to their questions and the resolution of their doubts.