After hearing the third Section recounted by the intelligent Sūta, the excellent sages asked him about the fourth Pāda.

The sages said:: “Out of tenderness and affection for us, the third fore-gone Section has been covered by you. Describe in detail the fourth Section called ‘annihilation’ (Saṃhāra).

The sages said:: Recount to us all the Manvantaras, the earlier ones along with the others (i.e. future ones). Narrate to us the details of all the Saptarṣis (seven sages). In the present Manvantara, mention all the parts in detail about the creation of the Great Soul. Mention everything to us in detail and in the proper order.”

The sages said:: Recount to us all the Manvantaras, the earlier ones along with the others (i.e. future ones). Narrate to us the details of all the Saptarṣis (seven sages). In the present Manvantara, mention all the parts in detail about the creation of the Great Soul. Mention everything to us in detail and in the proper order.”

Sūta said:: “I shall narrate to you this Fourth Section along with (the description of) annihilation. O excellent sages, I shall mention everything as it is.

Sūta said:: “I shall narrate to you this Fourth Section along with (the description of) annihilation. O excellent sages, I shall mention everything as it is.

Sūta said:: Understand, even as I recount, the summary of the Manvantaras along with the future seven (Manvantaras) as well as the dissolution of the worlds.

Sūta said:: These Manvantaras have been recounted perfectly. The subjects (i.e. creations) in the seven Manvantaras have also been recounted. Listen to the brief description of the future Manvantaras from me.

Sūta said:: I shall mention the details of Sāvarṇa the future Manu and son of Vivasvān (the Sun god). Understand briefly the future (details).

Sūta said:: The future great sages are remembered as seven in number. They are Gālava of Kauśika family, Jāmadagnya (i.e. Paraśurāma) of Bhārgava family, Dvaipāyana of Vasiṣṭha family, Kṛpa of Śāradvata family, Dīptiman of Atri family, Ṛṣyaśṛṅga of Kaśyapa family and Aśvatthāmā, the son of Droṇa, of great renown, of Bharadvāja family. These are the noble-souled seven great sages of the future.

Sūta said:: The future great sages are remembered as seven in number. They are Gālava of Kauśika family, Jāmadagnya (i.e. Paraśurāma) of Bhārgava family, Dvaipāyana of Vasiṣṭha family, Kṛpa of Śāradvata family, Dīptiman of Atri family, Ṛṣyaśṛṅga of Kaśyapa family and Aśvatthāmā, the son of Droṇa, of great renown, of Bharadvāja family. These are the noble-souled seven great sages of the future.

Sūta said:: The future great sages are remembered as seven in number. They are Gālava of Kauśika family, Jāmadagnya (i.e. Paraśurāma) of Bhārgava family, Dvaipāyana of Vasiṣṭha family, Kṛpa of Śāradvata family, Dīptiman of Atri family, Ṛṣyaśṛṅga of Kaśyapa family and Aśvatthāmā, the son of Droṇa, of great renown, of Bharadvāja family. These are the noble-souled seven great sages of the future.

Sūta said:: The future great sages are remembered as seven in number. They are Gālava of Kauśika family, Jāmadagnya (i.e. Paraśurāma) of Bhārgava family, Dvaipāyana of Vasiṣṭha family, Kṛpa of Śāradvata family, Dīptiman of Atri family, Ṛṣyaśṛṅga of Kaśyapa family and Aśvatthāmā, the son of Droṇa, of great renown, of Bharadvāja family. These are the noble-souled seven great sages of the future.

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Sūta said:: The twenty Devas of the Sukha group are:—Dāma, Dānī, Ṛta, Soma, Vitta, Vaidya, Yama, Nidhi, Homa, Havya, Huta, Dāna, Deya, Dātā (Dātṛ), Tapas, Śama, Dhruva, Sthāna, Vidhāna, and Niyama. These twenty arc mentioned as the groups of Devas called Sukhas in the first (future) Manvantara of Sāvarṇa.

Sūta said:: The twenty Devas of the Sukha group are:—Dāma, Dānī, Ṛta, Soma, Vitta, Vaidya, Yama, Nidhi, Homa, Havya, Huta, Dāna, Deya, Dātā (Dātṛ), Tapas, Śama, Dhruva, Sthāna, Vidhāna, and Niyama. These twenty arc mentioned as the groups of Devas called Sukhas in the first (future) Manvantara of Sāvarṇa.

Sūta said:: They are the sons of the noble-souled Kaśyapa, the son of Marīci. In that Manvantara (the above-mentioned) sixty Devas will be born to Kaśyapa who is the present one. Nine sons will be born to Manu Sāvarṇa.

Sūta said:: They are the sons of the noble-souled Kaśyapa, the son of Marīci. In that Manvantara (the above-mentioned) sixty Devas will be born to Kaśyapa who is the present one. Nine sons will be born to Manu Sāvarṇa.

Sūta said:: They will be Virajas, Arvarīvān, Nirmoka and others. I shall mention the nine sons in the other Sāvarṇa Manvantaras.

Sūta said:: Other Sāvarṇa Maṇus will be the future sons of Brahmā. They are four, endowed with divine visions such as Merusāvarṇi etc. (or from Merusāvarṇi).

Sūta said:: They are the grandsons of Dakṣa, the sons of Kriyā, his daughter. They have equipped themselves with great power of penance on the ridge of the Meru. They have great prowess.

Sūta said:: They are begot by Brahmā and others as well as by the intelligent Dakṣa. On passing away, they go over to Maharloka. They will resort to Meru and become the future Manus.

Sūta said:: Those peṛsons endowed with dignity and splendour were formerly born in the Cākṣuṣa Manvantara. They themselves will be born in the future Manvantaras.

Sūta said:: Of those Manus who are the grandsons of Prācetasa Dakṣa, five are named Sāvarṇas and four are born of great sages.

Sūta said:: One Sāvarṇi is the son of Saṃjñā, born of Vivasvān (the Sun-god). The eldest son of Saṃjñā is lord Manu, son of Vivasvān.

Sūta said:: Their excellent manifestation is at the advent of Vaivasvata Manvantara. Thus these fourteen Manus, who cause the increase of reputation have been glorified in the Vedas, Smṛtis and Purāṇas. All of them are the mighty ones with great potentiality. All of them are lords of subjects as well as those of living beings.

Sūta said:: Their excellent manifestation is at the advent of Vaivasvata Manvantara. Thus these fourteen Manus, who cause the increase of reputation have been glorified in the Vedas, Smṛtis and Purāṇas. All of them are the mighty ones with great potentiality. All of them are lords of subjects as well as those of living beings.

Sūta said:: The entire Earth including the cities and consisting of seven comments is to be protected by those rulers of men for the full period of a thousand Yugas.

Sūta said:: Their detailed description along with that of their progeny and power of penance will be stated. These creations of Svāyambhuva and other Manus, it should be known, are fourteen.

Sūta said:: They hold offices of authority in the Manvantaras (only) once.- After the expiry of the tenure of their office they resort to Maharloka.

Sūta said:: (?) Of them six have passed on and the rest are eight in number. The lord Manu reigns by himself in the case of the previous ones as well in the current one.

Sūta said:: I shall recount those who yet remain along with the Devas, Sages and Dānavas. O Brāhmaṇas, I shall mention to you all the - future ones along with the creation of their progeny.

Sūta said:: Their details should be known through the example of creation of Vaivasvata Manu, because all of them are neither inferior nor superior to Vivasvān.

Sūta said:: Due to the multiplicity of repetitions, I shall not recount the details of the future as well as past Manvantaras.

Sūta said:: Hence the creations in the different families should be understood partially for the realization of their details and proper sequence.

Sūta said:: A virtuous daughter of Dakṣa is well-known by the name Suvratā. She was the most excellent of all the daughters and was the eldest daughter of Vīriṇī.

Sūta said:: The father took his daughter of Brahmā. Vairāja (i.e. Brahmā), was seated there attended upon by Dharma and Bhava.

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Sūta said:: “He shall take unto him as his son, the one who is similar to him in physical form, who is similar to him in physical features, size and prowess. Welfare unto you, let him take the one who is of the same complexion (as his son). Certainly, the son always conforms to the form and feature of his father. Hence, the son is equal to his father and mother in. prowess”.

Sūta said:: “He shall take unto him as his son, the one who is similar to him in physical form, who is similar to him in physical features, size and prowess. Welfare unto you, let him take the one who is of the same complexion (as his son). Certainly, the son always conforms to the form and feature of his father. Hence, the son is equal to his father and mother in. prowess”.

Sūta said:: “He shall take unto him as his son, the one who is similar to him in physical form, who is similar to him in physical features, size and prowess. Welfare unto you, let him take the one who is of the same complexion (as his son). Certainly, the son always conforms to the form and feature of his father. Hence, the son is equal to his father and mother in. prowess”.

Sūta said:: After the Cākṣuṣa Manvantara had elapsed and the Vaivasvata Manvantara had arrived, a son named Raucya was born to Ruci, the Prajāpati.

Sūta said:: After the Cākṣuṣa Manvantara had elapsed and the Vaivasvata Manvantara had arrived, a son named Raucya was born to Ruci, the Prajāpati.

Sūta said:: After the Cākṣuṣa Manvantara had elapsed and the Vaivasvata Manvantara had arrived, a son named Raucya was born to Ruci, the Prajāpati.

Sūta said:: After the Cākṣuṣa Manvantara had elapsed and the Vaivasvata Manvantara had arrived, a son named Raucya was born to Ruci, the Prajāpati.

Sūta said:: After the Cākṣuṣa Manvantara had elapsed and the Vaivasvata Manvantara had arrived, a son named Raucya was born to Ruci, the Prajāpati.

Sūta said:: In the first (future Manvantara) three groups of Devas will be born when Merusāvarṇi, the son of Dakṣa, is the Manu. They will be Pāras, Marīcigarbhas and Sudharmans. Each group consists of twelve Devas. Those noble-souls have all been born in the Vaivasvata Manvantara as the sons of Rohita, the Prajāpati, the son of Dakṣa. They will be the future groups of Devas.

Sūta said:: In the first (future Manvantara) three groups of Devas will be born when Merusāvarṇi, the son of Dakṣa, is the Manu. They will be Pāras, Marīcigarbhas and Sudharmans. Each group consists of twelve Devas. Those noble-souls have all been born in the Vaivasvata Manvantara as the sons of Rohita, the Prajāpati, the son of Dakṣa. They will be the future groups of Devas.

Sūta said:: Aiśvara, Vāku, Vaṃśa, Rāhu and (the other eight) Grahas (planets) should be known, as Pāras. Understand the others.

Sūta said:: The following are the twelve Marīcis viz.—Vājipa, Vājijit, Prabhūti, Kakudmī, Dadhikrāvan[?], Vipakva, Praṇīta, Vijaya, Madhu, Utathya and two Uttamakas (?).

Sūta said:: The following are the twelve Marīcis viz.—Vājipa, Vājijit, Prabhūti, Kakudmī, Dadhikrāvan[?], Vipakva, Praṇīta, Vijaya, Madhu, Utathya and two Uttamakas (?).

Sūta said:: Varṇa, (?) Athagarvi, Bhuraṇya, Vrajana, Amita, Asita, Dravaketu, Jambha, Aja, Śakraka, Sunemi and Dyutaya. The Sudharmans are glorified thus. Then their Indra will be the future one named Adbhuta.

Sūta said:: Varṇa, (?) Athagarvi, Bhuraṇya, Vrajana, Amita, Asita, Dravaketu, Jambha, Aja, Śakraka, Sunemi and Dyutaya. The Sudharmans are glorified thus. Then their Indra will be the future one named Adbhuta.

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Sūta said:: In the tenth recurrence of Manvantara, the Manu will be the second Sāvarṇi, the son of Dharma. In that future Manvantara, there will be two groups of Devas namely Sudhāmans and Viruddhas.

Sūta said:: In the tenth recurrence of Manvantara, the Manu will be the second Sāvarṇi, the son of Dharma. In that future Manvantara, there will be two groups of Devas namely Sudhāmans and Viruddhas.

Sūta said:: In the tenth recurrence of Manvantara, the Manu will be the second Sāvarṇi, the son of Dharma. In that future Manvantara, there will be two groups of Devas namely Sudhāmans and Viruddhas.

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Sūta said:: In the eleventh Manvantara of the third Sāvarṇa, the groups of Devas will be the following three, namely Nirvāṇaratis, Kāmagas (? Vihaṅgama in Verse 75) and Manojavas. These three sets of noble-souled Devatās are well-known. Each of those groups of heaven-dwellers consists of thirty Devas. The thirty days of the month, the poets know, as the set of Devas named Nirvāṇaratis and the thirty nights are Vihaṅgamas (Kāmagas). Manojavas who had been mentioned as the third set of Devatās will be the Muhūrtas. Thus the Devas have been recounted.

Sūta said:: In the eleventh Manvantara of the third Sāvarṇa, the groups of Devas will be the following three, namely Nirvāṇaratis, Kāmagas (? Vihaṅgama in Verse 75) and Manojavas. These three sets of noble-souled Devatās are well-known. Each of those groups of heaven-dwellers consists of thirty Devas. The thirty days of the month, the poets know, as the set of Devas named Nirvāṇaratis and the thirty nights are Vihaṅgamas (Kāmagas). Manojavas who had been mentioned as the third set of Devatās will be the Muhūrtas. Thus the Devas have been recounted.

Sūta said:: In the eleventh Manvantara of the third Sāvarṇa, the groups of Devas will be the following three, namely Nirvāṇaratis, Kāmagas (? Vihaṅgama in Verse 75) and Manojavas. These three sets of noble-souled Devatās are well-known. Each of those groups of heaven-dwellers consists of thirty Devas. The thirty days of the month, the poets know, as the set of Devas named Nirvāṇaratis and the thirty nights are Vihaṅgamas (Kāmagas). Manojavas who had been mentioned as the third set of Devatās will be the Muhūrtas. Thus the Devas have been recounted.

Sūta said:: In the eleventh Manvantara of the third Sāvarṇa, the groups of Devas will be the following three, namely Nirvāṇaratis, Kāmagas (? Vihaṅgama in Verse 75) and Manojavas. These three sets of noble-souled Devatās are well-known. Each of those groups of heaven-dwellers consists of thirty Devas. The thirty days of the month, the poets know, as the set of Devas named Nirvāṇaratis and the thirty nights are Vihaṅgamas (Kāmagas). Manojavas who had been mentioned as the third set of Devatās will be the Muhūrtas. Thus the Devas have been recounted.

Sūta said:: These are remembered as the future mental sons of Brahmā. Their Indra is Vṛṣa by name. He will be the future king of Suras.

Sūta said:: Understand their seven sages too being recounted: They are Haviṣmān of the family of Kaśyapa, Vapuṣmān of the family of Bhṛgu, Āruṇi of the family of Atri, Nāga of the family of Vasiṣṭha, Puṣṭi who should be known as belonging to the family of Aṅgiras, Niścara of the family of Pulastya and Atitejas of the family of Pulaha.

Sūta said:: Understand their seven sages too being recounted: They are Haviṣmān of the family of Kaśyapa, Vapuṣmān of the family of Bhṛgu, Āruṇi of the family of Atri, Nāga of the family of Vasiṣṭha, Puṣṭi who should be known as belonging to the family of Aṅgiras, Niścara of the family of Pulastya and Atitejas of the family of Pulaha.

Sūta said:: Understand their seven sages too being recounted: They are Haviṣmān of the family of Kaśyapa, Vapuṣmān of the family of Bhṛgu, Āruṇi of the family of Atri, Nāga of the family of Vasiṣṭha, Puṣṭi who should be known as belonging to the family of Aṅgiras, Niścara of the family of Pulastya and Atitejas of the family of Pulaha.

Sūta said:: Understand their seven sages too being recounted: They are Haviṣmān of the family of Kaśyapa, Vapuṣmān of the family of Bhṛgu, Āruṇi of the family of Atri, Nāga of the family of Vasiṣṭha, Puṣṭi who should be known as belonging to the family of Aṅgiras, Niścara of the family of Pulastya and Atitejas of the family of Pulaha.

Sūta said:: In the twelfth Manvantara Manu will be Rudra’s son. The fourth Sāvarṇa will be Rudrasāvarṇa. Listen to the Devas during his Manvantara.

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Sūta said:: Those thirty-three Devas who have already been mentioned, beginning with Tuṣita, should be known as Sumanas.

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Sūta said:: The highly glorious Ṛtadhāmā should be known as their Indra. The following are the seven sages of great achievement during the Manvantara of the last of seven Sāvarṇis viz.—Dyuti the son of Vasiṣṭha, Sutapas belonging to the family of Atri, Tapomūrti belonging to the family of Aṅgiras, Tapasvī of the family of Kaśyapa, Tapodhana of the family of Pulastya, Taporati of the family of Pulaha and Tapodhṛti who is the seventh among them and should be known as belonging to the family of Bhṛgu.

Sūta said:: The highly glorious Ṛtadhāmā should be known as their Indra. The following are the seven sages of great achievement during the Manvantara of the last of seven Sāvarṇis viz.—Dyuti the son of Vasiṣṭha, Sutapas belonging to the family of Atri, Tapomūrti belonging to the family of Aṅgiras, Tapasvī of the family of Kaśyapa, Tapodhana of the family of Pulastya, Taporati of the family of Pulaha and Tapodhṛti who is the seventh among them and should be known as belonging to the family of Bhṛgu.

Sūta said:: The highly glorious Ṛtadhāmā should be known as their Indra. The following are the seven sages of great achievement during the Manvantara of the last of seven Sāvarṇis viz.—Dyuti the son of Vasiṣṭha, Sutapas belonging to the family of Atri, Tapomūrti belonging to the family of Aṅgiras, Tapasvī of the family of Kaśyapa, Tapodhana of the family of Pulastya, Taporati of the family of Pulaha and Tapodhṛti who is the seventh among them and should be known as belonging to the family of Bhṛgu.

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Sūta said:: Sutrāmans and Sudharmans, Sukarmans, these three are mentioned as the future groups of Devas who will imbibe Soma juice (Somapāyins).

Sūta said:: Sutrāmans and Sudharmans, Sukarmans, these three are mentioned as the future groups of Devas who will imbibe Soma juice (Somapāyins).

Sūta said:: Sutrāmans and Sudharmans, Sukarmans, these three are mentioned as the future groups of Devas who will imbibe Soma juice (Somapāyins).

Sūta said:: Sutrāmans and Sudharmans, Sukarmans, these three are mentioned as the future groups of Devas who will imbibe Soma juice (Somapāyins).

Sūta said:: Divaspati of great inherent prowess will become their Indra. The sons of the son of Pulaha should be known as Ruci’s sons.

Sūta said:: (The Seven Sages in the thirteenth Manvantara are as follows) Dhṛtimān of the family of Aṅgiras, Avyaya belonging to the family of Pulastya, Tattvadarśī of the family of Pulaha, Nirutsuka of the family of Bhṛgu, Niṣprakampya of the family of Atri, Nirmoha of the family of Kaśyapa and Sutapas of the family of Vasiṣṭha—these are the sages in the thirteenth Manvantara.

Sūta said:: (The Seven Sages in the thirteenth Manvantara are as follows) Dhṛtimān of the family of Aṅgiras, Avyaya belonging to the family of Pulastya, Tattvadarśī of the family of Pulaha, Nirutsuka of the family of Bhṛgu, Niṣprakampya of the family of Atri, Nirmoha of the family of Kaśyapa and Sutapas of the family of Vasiṣṭha—these are the sages in the thirteenth Manvantara.

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Sūta said:: There are seven Svaras (Notes in the Gamut of Indian Music) beginning with Niṣāda. Understand them as the Seven Cākṣuṣas. The seven Sāman-Mantras beginning with Bṛhat are the seven Kaniṣṭhas. The seven worlds are the Pavitras and the seven oceans are the Bhrājitas. Understand those sages as Vācāvṛddhas—those sages who were in the Manvantara of Svāyambhuva Manu.

Sūta said:: There are seven Svaras (Notes in the Gamut of Indian Music) beginning with Niṣāda. Understand them as the Seven Cākṣuṣas. The seven Sāman-Mantras beginning with Bṛhat are the seven Kaniṣṭhas. The seven worlds are the Pavitras and the seven oceans are the Bhrājitas. Understand those sages as Vācāvṛddhas—those sages who were in the Manvantara of Svāyambhuva Manu.

Sūta said:: These Indras overpower all the living beings in three worlds by means of their qualities (irrespective of whether the living beings are mobile or immobile). The Indras (? or Devas) are Bhūtāpavādins, Hrṣṭas, Madhyasthas, Bhūtavādins and the Bhūtābhavādins. The three Vedas are competent in respect to Pravādins (those who argue and expound).

Sūta said:: These Indras overpower all the living beings in three worlds by means of their qualities (irrespective of whether the living beings are mobile or immobile). The Indras (? or Devas) are Bhūtāpavādins, Hrṣṭas, Madhyasthas, Bhūtavādins and the Bhūtābhavādins. The three Vedas are competent in respect to Pravādins (those who argue and expound).

Sūta said:: These Indras overpower all the living beings in three worlds by means of their qualities (irrespective of whether the living beings are mobile or immobile). The Indras (? or Devas) are Bhūtāpavādins, Hrṣṭas, Madhyasthas, Bhūtavādins and the Bhūtābhavādins. The three Vedas are competent in respect to Pravādins (those who argue and expound).

Sūta said:: These Indras overpower all the living beings in three worlds by means of their qualities (irrespective of whether the living beings are mobile or immobile). The Indras (? or Devas) are Bhūtāpavādins, Hrṣṭas, Madhyasthas, Bhūtavādins and the Bhūtābhavādins. The three Vedas are competent in respect to Pravādins (those who argue and expound).

Sūta said:: These Indras overpower all the living beings in three worlds by means of their qualities (irrespective of whether the living beings are mobile or immobile). The Indras (? or Devas) are Bhūtāpavādins, Hrṣṭas, Madhyasthas, Bhūtavādins and the Bhūtābhavādins. The three Vedas are competent in respect to Pravādins (those who argue and expound).

Sūta said:: These four Sāvarṇa Manus arc the sons of Brahmā. A son of Vivasvān is (also) called Sāvarṇa Manu.

Sūta said:: These four Sāvarṇa Manus arc the sons of Brahmā. A son of Vivasvān is (also) called Sāvarṇa Manu.

Sūta said: When all the Manvantaras pass by at the end of many Caturyugas, when everything is annihilated it is called Saṃhāra. At the end of Manvantara all these (?) seven Devas of the family of Bhṛgu (?), after enjoying the period of seventy-one Caturyugas while being stationed in the three worlds (pass away too).

Sūta said: When all the Manvantaras pass by at the end of many Caturyugas, when everything is annihilated it is called Saṃhāra. At the end of Manvantara all these (?) seven Devas of the family of Bhṛgu (?), after enjoying the period of seventy-one Caturyugas while being stationed in the three worlds (pass away too).

Sūta said: When all the Manvantaras pass by at the end of many Caturyugas, when everything is annihilated it is called Saṃhāra. At the end of Manvantara all these (?) seven Devas of the family of Bhṛgu (?), after enjoying the period of seventy-one Caturyugas while being stationed in the three worlds (pass away too).

Sūta said: When all the Manvantaras pass by at the end of many Caturyugas, when everything is annihilated it is called Saṃhāra. At the end of Manvantara all these (?) seven Devas of the family of Bhṛgu (?), after enjoying the period of seventy-one Caturyugas while being stationed in the three worlds (pass away too).

Sūta said: After passing away, the lord of the three worlds goes over to Maharloka where the fourteen groups of Devas, Ajitas and others are present. These Ajitas are long lived ones. They are Kalpavāsins (staying alive throughout the Kalpa). They are indeed the fourteen groups of Devas in all the Manvantaras. It is reported that they go over to Janaloka along with their followers and with their physical bodies.

Sūta said: After passing away, the lord of the three worlds goes over to Maharloka where the fourteen groups of Devas, Ajitas and others are present. These Ajitas are long lived ones. They are Kalpavāsins (staying alive throughout the Kalpa). They are indeed the fourteen groups of Devas in all the Manvantaras. It is reported that they go over to Janaloka along with their followers and with their physical bodies.

Sūta said: After passing away, the lord of the three worlds goes over to Maharloka where the fourteen groups of Devas, Ajitas and others are present. These Ajitas are long lived ones. They are Kalpavāsins (staying alive throughout the Kalpa). They are indeed the fourteen groups of Devas in all the Manvantaras. It is reported that they go over to Janaloka along with their followers and with their physical bodies.

Sūta said: After passing away, the lord of the three worlds goes over to Maharloka where the fourteen groups of Devas, Ajitas and others are present. These Ajitas are long lived ones. They are Kalpavāsins (staying alive throughout the Kalpa). They are indeed the fourteen groups of Devas in all the Manvantaras. It is reported that they go over to Janaloka along with their followers and with their physical bodies.

Sūta said: After passing away, the lord of the three worlds goes over to Maharloka where the fourteen groups of Devas, Ajitas and others are present. These Ajitas are long lived ones. They are Kalpavāsins (staying alive throughout the Kalpa). They are indeed the fourteen groups of Devas in all the Manvantaras. It is reported that they go over to Janaloka along with their followers and with their physical bodies.

Sūta said: After withdrawing (i.e. annihilating) gods, sages, Pitṛs and Dānavas (demons), god Brahmā, on visualizing the end of his day at the end of Yuga, verily puts an end to his creation.

Sūta said: Persons who know that the day of god Brahmā terminates at the end of a thousand sets of four Yugas and that his night ends with a thousand sets of four Yugas are called the conversant ones with the day and night (of god Brahmā).

Sūta said: The Pratisañcara (Dissolution and reabsorption) of all living beings is of three types viz. Naimittika (Periodical), Prākṛtika (Pertaining to Prakṛti) and the Ātyantika (the ultimate one).

Sūta said: The Naimittika reabsorption (of the living beings) is the burning at the end of the Kalpa caused by Brahmā (?) It is his Prasaṃyama (withdrawal and Restraint) of all beings. The destruction of Karaṇas (instruments and means) of the living beings during Pratisarga (Reabsörption into Prakṛti) is called Prākṛta.

Sūta said: The Naimittika reabsorption (of the living beings) is the burning at the end of the Kalpa caused by Brahmā (?) It is his Prasaṃyama (withdrawal and Restraint) of all beings. The destruction of Karaṇas (instruments and means) of the living beings during Pratisarga (Reabsörption into Prakṛti) is called Prākṛta.

Sūta said: The Naimittika reabsorption (of the living beings) is the burning at the end of the Kalpa caused by Brahmā (?) It is his Prasaṃyama (withdrawal and Restraint) of all beings. The destruction of Karaṇas (instruments and means) of the living beings during Pratisarga (Reabsörption into Prakṛti) is called Prākṛta.

Sūta said: At the end of a thousand sets of Caturyugas, when the period of annihilation of the Yuga arrives, the Prajāpati (Lord of the Subjects i.e. Brahmā) begins to make the subjects abide in him (i.e. reabsorb in him).

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Sūta said: With those rays, the seven suns move up and down. They blaze burning up (everything) like the fire at the close of the Yugas.

Sūta said: Kindled by the waters, those suns with thousands of rays envelop the firmament and stay on, burning the Earth.

Sūta said: Being burned by their brilliant flames, the Earth including mountains, rivers and oceans becomes bereft of moisture and viscidity.

Sūta said: Being restrained by those rays of the Sun, that burn brightly, that move about in a continuous series and that have variegated colours, the Earth is enveloped entirely, beneath, above and on all sides.

Sūta said: The multifarious fires of the sun become expanded and augmented and then mingle with one another. They then form a single unit—a single flame.

Sūta said: It will be the destroyer of all the worlds. That fire takes a circuitous movement and enveloping the set of four worlds burns it up by means of its fiery splendour.

Sūta said: When everything mobile and immobile becomes dissolved, the Earth devoid of trees and (even) grass may seem like the back of a tortoise.

Sūta said: Everything filled with its flames blazes like a solid ball of fire. The entire universe appears like a frying pan.

Sūta said: Whatever be the animals and living beings on the surface of the Earth or within the great oceans become annihilated and dissolved and turned into dust (ashes).

Sūta said: The continents, the mountains, the subcontinents and the great ocean—all these will be reduced to ashes by that universal fire, the soul of everything.

Sūta said: The kindled fire resorting to the earth blazes and drinks up water from the seas, rivers, nether worlds completely from all sides.

Sūta said: Increased in its dimensions, this enkindled Saṃvartaka fire, of terrible form transcends the mountains and planets and annihilates the worlds.

Sūta said: Thereafter, it breaks through the Earth and dries up Rasātala. After burning up Pātāla completely, it burns up the world of wind in the end.

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Sūta said: Some of them are dark in colour like the blue lotus, some resemble the water lilies. Some appear like Vaidūrya (Lapis Lazuli). Others resemble Indranīla (blue Sapphire).

Sūta said: Other clouds appear white like conch and jasmine flowers as well as dark like the black pigment. Some clouds are smoke-coloured and some are yellow.

Sūta said: Some clouds have a shining lustre like the colour of a donkey. Similarly, some resemble the colour of the lac exudation. Others appear like the Manaḥśilā (Red Arsenic) and other clouds have the colour of doves.

Sūta said: Some clouds resemble the glow-worm. Some are like the red orpiment. Some resemble the wings of the blue jay. Clouds like these rise up in the firmament.

Sūta said: Some of the clouds are of the size of an excellent city. Some can be compared to herds of elephants. Some clouds shine like huge mountains. Some clouds appear like an extensive flat ground.

Sūta said: Some clouds resemble the hall of games. Some can be compared to shoals of fish. The clouds have different forms. They are aweful in appearance and make terrific thundering sound.

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Sūta said: When the world is covered by Ambhas (water), learned men say that it is Ekārṇava (a general inundation of the sea). When the fire is destroyed, when everything is blinded, nothing is observed clearly whether Earth (land) or water, Ether or wind. All the products of Earth and the waters of the ocean as well as Daivyas (those of celestial origin) become entirely immobilised. Without any movement they attain the state of a single unit and are designated as Salila (water). Then that Salila is remembered as one devoid of to and fro movement.

Sūta said: When the world is covered by Ambhas (water), learned men say that it is Ekārṇava (a general inundation of the sea). When the fire is destroyed, when everything is blinded, nothing is observed clearly whether Earth (land) or water, Ether or wind. All the products of Earth and the waters of the ocean as well as Daivyas (those of celestial origin) become entirely immobilised. Without any movement they attain the state of a single unit and are designated as Salila (water). Then that Salila is remembered as one devoid of to and fro movement.

Sūta said: When the world is covered by Ambhas (water), learned men say that it is Ekārṇava (a general inundation of the sea). When the fire is destroyed, when everything is blinded, nothing is observed clearly whether Earth (land) or water, Ether or wind. All the products of Earth and the waters of the ocean as well as Daivyas (those of celestial origin) become entirely immobilised. Without any movement they attain the state of a single unit and are designated as Salila (water). Then that Salila is remembered as one devoid of to and fro movement.

Sūta said: When the world is covered by Ambhas (water), learned men say that it is Ekārṇava (a general inundation of the sea). When the fire is destroyed, when everything is blinded, nothing is observed clearly whether Earth (land) or water, Ether or wind. All the products of Earth and the waters of the ocean as well as Daivyas (those of celestial origin) become entirely immobilised. Without any movement they attain the state of a single unit and are designated as Salila (water). Then that Salila is remembered as one devoid of to and fro movement.

Sūta said: When the world is covered by Ambhas (water), learned men say that it is Ekārṇava (a general inundation of the sea). When the fire is destroyed, when everything is blinded, nothing is observed clearly whether Earth (land) or water, Ether or wind. All the products of Earth and the waters of the ocean as well as Daivyas (those of celestial origin) become entirely immobilised. Without any movement they attain the state of a single unit and are designated as Salila (water). Then that Salila is remembered as one devoid of to and fro movement.

Sūta said: The root ar (i.e. ṛ) is used in the sense of multiplicity and quickness. In that single expanse of Sea (Ekārṇava) the waters are not quick (i.e. they are stationary). Therefore they are Naras.

Sūta said: The root ar (i.e. ṛ) is used in the sense of multiplicity and quickness. In that single expanse of Sea (Ekārṇava) the waters are not quick (i.e. they are stationary). Therefore they are Naras.

Sūta said: The root ar (i.e. ṛ) is used in the sense of multiplicity and quickness. In that single expanse of Sea (Ekārṇava) the waters are not quick (i.e. they are stationary). Therefore they are Naras.

Sūta said: The first Prajāpati (creator) who is expressly declared as a Person in the form of the Trayī, i.e. the three Vedas, is one with thousand heads, thousand feet, thousand arms and a gracious disposition.

Sūta said: He has the brilliant complexion of the Suṇ. He is the protector of the Universe. He is unparalleled, the only one (without a second), the first, quickly overpowerer (of the mighty), a cosmogonic power (lit. born of a golden egg), the Supreme Person, the great one. It is recited (in the scriptures) that he is beyond the quality called Rajas.

Sūta said: At the end of the thousand sets of four Yugas, when all space is flooded with water on all sides, the lord becomes desirous of sleep. As he does not wish for light, he creates the Night.

Sūta said: When all the subjects (creatures) of the four types (i.e. ovoviparous, born of sweat etc.) are dissolved in him and lie within him, the seven sages see that Noble-souled Kāla (God of Time—God of death). These seven sages have acquired (divine) vision due to penance and they have reverted to the Janaloka. They are the noble souls beginning with Bhṛgu and their characteristic features have already been explained. They can see with their eyes, the seven worlds beginning with Satya. During the period of the nights of Brahmā they always see Brahmā.

Sūta said: When all the subjects (creatures) of the four types (i.e. ovoviparous, born of sweat etc.) are dissolved in him and lie within him, the seven sages see that Noble-souled Kāla (God of Time—God of death). These seven sages have acquired (divine) vision due to penance and they have reverted to the Janaloka. They are the noble souls beginning with Bhṛgu and their characteristic features have already been explained. They can see with their eyes, the seven worlds beginning with Satya. During the period of the nights of Brahmā they always see Brahmā.

Sūta said: When all the subjects (creatures) of the four types (i.e. ovoviparous, born of sweat etc.) are dissolved in him and lie within him, the seven sages see that Noble-souled Kāla (God of Time—God of death). These seven sages have acquired (divine) vision due to penance and they have reverted to the Janaloka. They are the noble souls beginning with Bhṛgu and their characteristic features have already been explained. They can see with their eyes, the seven worlds beginning with Satya. During the period of the nights of Brahmā they always see Brahmā.

Sūta said: When all the subjects (creatures) of the four types (i.e. ovoviparous, born of sweat etc.) are dissolved in him and lie within him, the seven sages see that Noble-souled Kāla (God of Time—God of death). These seven sages have acquired (divine) vision due to penance and they have reverted to the Janaloka. They are the noble souls beginning with Bhṛgu and their characteristic features have already been explained. They can see with their eyes, the seven worlds beginning with Satya. During the period of the nights of Brahmā they always see Brahmā.

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Sūta said: When the Night comes to a close, Prajāpati wakes up. He becomes induced with a desire to create. He then once again applies his mind to the activity of creation.

Sūta said: Thus, when Prajāpati becomes calm after creating everything including the worlds, when the Naimittika (periodic or occasional) dissolution pertaining to Brahmā occurs, it is remembered that all living beings get separated from their bodies.

Sūta said: Thus, when Prajāpati becomes calm after creating everything including the worlds, when the Naimittika (periodic or occasional) dissolution pertaining to Brahmā occurs, it is remembered that all living beings get separated from their bodies.

Sūta said: Thus, when Prajāpati becomes calm after creating everything including the worlds, when the Naimittika (periodic or occasional) dissolution pertaining to Brahmā occurs, it is remembered that all living beings get separated from their bodies.

Sūta said: Thus, when Prajāpati becomes calm after creating everything including the worlds, when the Naimittika (periodic or occasional) dissolution pertaining to Brahmā occurs, it is remembered that all living beings get separated from their bodies.

Sūta said: Thus, when Prajāpati becomes calm after creating everything including the worlds, when the Naimittika (periodic or occasional) dissolution pertaining to Brahmā occurs, it is remembered that all living beings get separated from their bodies.

Sūta said: When the night becomes dawn, all those living beings are born again from Brahmā of unmanifest source of origin.

Sūta said: The Sages, the Manus and the four types of living beings—all these are born again. It is mentioned that even those Siddhas do have birth and death.

Sūta said: Just as the rising and setting of the Sun in this world happens regularly, so also (it should) be remembered that the birth and death of all living beings are happening, regularly.

Sūta said: The re-birth after the annihilation of all living; beings is called Saṃsāra.

Sūta said: The re-birth after the annihilation of all living; beings is called Saṃsāra.

Sūta said: The re-birth after the annihilation of all living; beings is called Saṃsāra.

Sūta said: The re-birth after the annihilation of all living; beings is called Saṃsāra.

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Sūta said: (Parṭially defective Text). It is he by whom the waters are at first created, the waters that reach the surface of the Earth along the path taken before. They go back again along the same path to the heaven. Thus they go up and down, due to the Sun. In the same manner, human beings go up and down, due to their auspicious and inauspicious activities. They move about here and there in the course of their transmigrations from body to body.

Sūta said: (Parṭially defective Text). It is he by whom the waters are at first created, the waters that reach the surface of the Earth along the path taken before. They go back again along the same path to the heaven. Thus they go up and down, due to the Sun. In the same manner, human beings go up and down, due to their auspicious and inauspicious activities. They move about here and there in the course of their transmigrations from body to body.

Sūta said: (Parṭially defective Text). It is he by whom the waters are at first created, the waters that reach the surface of the Earth along the path taken before. They go back again along the same path to the heaven. Thus they go up and down, due to the Sun. In the same manner, human beings go up and down, due to their auspicious and inauspicious activities. They move about here and there in the course of their transmigrations from body to body.

Sūta said: Henceforth, I shall recouṇt the time of Ābhūtasamplava (the annihilation of all living beings). The Manvantaras that are yet to be, have been explained, O Brāhmaṇas, by me, along with the creations of subjects and also along with the Devas. Altogether there are fourteen Manvantaras and they extend to a period of a thousand Caturyugas.

Sūta said: Henceforth, I shall recouṇt the time of Ābhūtasamplava (the annihilation of all living beings). The Manvantaras that are yet to be, have been explained, O Brāhmaṇas, by me, along with the creations of subjects and also along with the Devas. Altogether there are fourteen Manvantaras and they extend to a period of a thousand Caturyugas.

Sūta said: When two thousand Caturyugas are completed it is called Viśeṣa Kalpa (? Special Kalpa). This should be known as the day of Brahmā under its calculation.

Sūta said: A mātrā has been made equal to a Nimeṣa (winking of the eye) by a person at leisure. Fifteen winkings of human eyes make one Kāṣṭhā.

Sūta said: (Defective Text) (?) Nine winkings make a Kṣaṇa or five winkings make one Kṣaṇa. Twenty winkings make one Kāṣṭhā. Three Kāṣṭhās make one Prastha (?). Seven Prasthas make one udaka (?). One more (i.e. Eight Prasthas) make one Lava. (?)

Sūta said: It should be known that thirty Lavas make one Kalā. Thirty Kalās make one Muhūrla. Thirty Muhūrtas make one day and night. This is the position.

Sūta said: One day and night consists of more than six hundred Kalās (30 x 30 = 900). These should be known in accordance with the movements of the moon and the Sun.

Sūta said: (?) Fifteen Nimeṣas make one Kāṣṭhā. Thirty Kāṣṭhās make one Kalā. Thirty Kalās make one Muhūrta. (According to another calculation) Kalā is remembered as one tenth of a Muhūrta. Forty-five Kalās make what is termed as one Muhūrta. Thus Muhūrtas and Lavas are reckoned by those conversant with measurements.

Sūta said: (?) Fifteen Nimeṣas make one Kāṣṭhā. Thirty Kāṣṭhās make one Kalā. Thirty Kalās make one Muhūrta. (According to another calculation) Kalā is remembered as one tenth of a Muhūrta. Forty-five Kalās make what is termed as one Muhūrta. Thus Muhūrtas and Lavas are reckoned by those conversant with measurements.

Sūta said: In the same manner thirteen Palas of water constitute a Jalapraṣṭha according to Magaḍha reckoning.

Sūta said: Four Prasthas filled with water make one (?) Nālikoccaya. It contains four holes totally extending to four Aṅgulas. Each hole is as big as a Māṣa of gold (?) During, the days when day and night are of equal duration two Nālikas (a period of twenty-four minutes) make one Muhūrta. This calculation is always in accordance with the peculiar movement of the Sun.

Sūta said: Four Prasthas filled with water make one (?) Nālikoccaya. It contains four holes totally extending to four Aṅgulas. Each hole is as big as a Māṣa of gold (?) During, the days when day and night are of equal duration two Nālikas (a period of twenty-four minutes) make one Muhūrta. This calculation is always in accordance with the peculiar movement of the Sun.

Sūta said: What is mentioned as a day having more than six hundred Kalās should be known as human day. The stellar day comprises ten more.

Sūta said: This is remembered as a year according to Sāvana calculation and this constitutes one day and night according to divine reckoning.

Sūta said: Months, Ayanas (transits of the Sun) and years should be calculated on the basis of this day. The knowledge and terminology is based on that. The measure of the digits is mentioned as Kalā. What is mentioned as one day of Brahmā consists of a crore, twenty lakhs and ninety thousand days according to the calculation of the Devas.

Sūta said: Months, Ayanas (transits of the Sun) and years should be calculated on the basis of this day. The knowledge and terminology is based on that. The measure of the digits is mentioned as Kalā. What is mentioned as one day of Brahmā consists of a crore, twenty lakhs and ninety thousand days according to the calculation of the Devas.

Sūta said: Months, Ayanas (transits of the Sun) and years should be calculated on the basis of this day. The knowledge and terminology is based on that. The measure of the digits is mentioned as Kalā. What is mentioned as one day of Brahmā consists of a crore, twenty lakhs and ninety thousand days according to the calculation of the Devas.

Sūta said: On learning this the sages (become) surprised. They considered it wonderful. Then they sought the knowledge regarding the division of the number of days.

The sages said:: We wish to hear the measurement and calculation according to human reckoning. Let it be brief with very few letters and words. Human calculation alone is in accordance with our opinion.

The sages said:: On hearing their requests, the wind-god engaged in what is beneficial to the worlds, said succinctly as follows. He could do it because he is endowed with divine power of vision.

The sages said:: “The night and day (of god Brahmā) have been recounted before. I shall calculate the number of days in a year through mundane measure and mention the extent of duration at the close of a day of Brahmā.

The sages said:: Four hundred and thirty-two crores eight million nine hundred and eighty thousand human years (4328980000 years). This is the period of extent of the period of annihilation. It has been so calculated by the Brāhmaṇas.

The sages said:: Four hundred and thirty-two crores eight million nine hundred and eighty thousand human years (4328980000 years). This is the period of extent of the period of annihilation. It has been so calculated by the Brāhmaṇas.

The sages said:: Four hundred and thirty-two crores eight million nine hundred and eighty thousand human years (4328980000 years). This is the period of extent of the period of annihilation. It has been so calculated by the Brāhmaṇas.

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The sages said:: This much is the period of existence of Aja, the Prajāpati. At the close of existence there is the Pratisarga (Reabsorption) of Brahmā, the Parameṣṭhin.

The sages said:: The burning wick of the lamp becomes extinguished by a violent gust of wind. In the same manner Brahmā becomes quiescent due to Pratisarga.

The sages said:: Brahmā gets merged in Mahat etc., the great Īśvara, created by himself. This Mahat gets merged in Avyakta. Thereafter, the Guṇas (Sattva, Rajas and Tamas) regain their equilibrium:

The sages said:: Brahmā gets merged in Mahat etc., the great Īśvara, created by himself. This Mahat gets merged in Avyakta. Thereafter, the Guṇas (Sattva, Rajas and Tamas) regain their equilibrium:

The sages said:: Brahmā gets merged in Mahat etc., the great Īśvara, created by himself. This Mahat gets merged in Avyakta. Thereafter, the Guṇas (Sattva, Rajas and Tamas) regain their equilibrium: