In the beginning, from the remnants of creation, all beings emerged: gods, ancestors, humans, Gandharvas, and Apsarases. The gods found their dwelling in the heavens, abiding in celestial realms. It is said that when wrath gave rise to a wife from the house of intention, questions arose: Who were her offspring? Who among them were the greatest? Who became the eldest and the best? Within the vast cosmic ocean, austerity and action stirred; these were the true children, the noblest of all. From them, Brahma arose—eldest and foremost. Ten deities were born together, gods springing forth from gods in ancient times. Only one who truly knows them can speak of their greatness even today. Among these, breath and exhalation, sight and hearing, the imperishable and the perishable, expansion and the upward breath, speech, and mind—all these brought forth intention itself. In those earliest times, the seasons had not yet been born. Then came the creator, Brihaspati, Indra, Agni, and the Ashvins. Yet, whom did these mighty ones worship as the eldest? Again, within the cosmic ocean, austerity and action abided; from action, austerity was born, and it was this principle that they revered as the eldest. There was an earth before, known only to the creators. Whoever knows its name may consider himself a knower of ancient things. From where did Indra arise? From where Soma and Agni? Whence came Tvaṣṭṛ and Dhātṛ? Each emerged from their own essence: Indra from Indra, Soma from Soma, Agni from Agni, Tvaṣṭṛ from Tvaṣṭṛ, and Dhātṛ from Dhātṛ. Those ten gods, born before all others, gave the world to their sons. Where do they now dwell? When the creator gathered hair, bone, sinew, flesh, and marrow to form a body with feet, into which world did he enter? From where did he gather each part—hair, sinew, bones, limbs, joints, and flesh? The gods called the Samcicas gathered all these materials, and when everything was assembled, the gods entered mortal man. Who arranged the thighs, feet, bones, head, hands, mouth, back, ribs, and sides? O seer, who brought them together? The head, hands, mouth, tongue, neck, and jaws—all were covered with skin, and the earth itself joined them as one. The body, assembled with joints and great in form, was yet without color. Who gave it radiance? All the gods sought this form. The wise bride, the wife of the lord of power, recognized it and bestowed color upon it. When Tvaṣṭṛ divided, as did his father and successor, they made a dwelling into which the gods entered the mortal. Into this body entered sleep, drowsiness, decay, and evil—these are the names of deities. Old age, baldness, and greyness also found their place within. Theft, wrongdoing, sin, truth, sacrifice, great glory, strength, sovereignty, and vigor all entered the body. Prosperity and adversity, gifts and refusals, hunger and thirst in all their forms joined as well. Blame and blamelessness, action and restraint, faith, generosity, and lack of faith entered the body. Knowledge and ignorance, all that can be taught—the Veda, Ṛc, Sāman, and Yajus—found their home within. Joys, delights, pleasures, supreme happiness, laughter, harmlessness, and dances—all these became part of the body. Speech, babbling, desires, idle talk—joined or unjoined—all entered as well. The in-breath and out-breath, sight and hearing, the two earths, what is firm and what is ground, vital air, upward breath, speech, and mind—all these move with the body. Blessings and commands, permissions and distinctions, all intentions and resolves entered as well. The tendencies to steal and to dwell, haste and misery, what is hidden, pure, gross, rejected, and repulsive—all these settled within. Bone became the fuel-stick, and the eight waters settled down. Semen became the clarified butter, and thus the gods entered the person. The waters, the deities, the sovereign order, and Brahman entered the body; Brahman abided within, and Prajapati presided over it. The sun became the eye, the wind became the breath of the person, and the gods entrusted his other self to Agni. Therefore, the wise recognize this person as Brahman, for within him all the deities reside, just as cows are gathered in a pen. With its first measure, the self moves everywhere in threefold ways: with one part it goes here, with another it goes there, and with another it remains. Placed in the waters, grown in the mothers, the body is set within, and within it is a shadow; thus, it is called "shadow." All arms, arrows, powers of bows, swords, axes, weapons, and the intent and resolve within the heart—O Arbuda, you possess all these. Reveal them to us, so that we may see our enemies and recognize the mighty. Rise up, divine beings, our friends in Arbuda. Let those seen and unseen be your protectors—those who stand with us in Arbuda. Rise up, take hold, grasp and bind; let the armies of our enemies be struck down in Arbuda. Arbuda is the name of the god, and Nyarbudi is the lord. By these two, the midspace and the great earth are encompassed. With these two, and with Indra, I seek victory for my army. Rise up, divine beings in Arbuda, together with the army. Break the armies of our enemies and surround them with enjoyments.