In the beginning, within the cosmic golden egg, Brahmā, the self-born, came into being. This blessed Hiranyagarbha, as tradition tells, dwelt within the egg for a full year. Then, in a moment of divine intent, he split the egg into two halves, and from them fashioned heaven and earth. In the vast space between these two realms, the Lord created the sky. He established the earth, causing it to float upon the primordial waters, and set the ten directions in their places. There, too, he positioned time, mind, speech, desire, wrath, and pleasure, laying the foundations for the world’s order and experience. Desiring to bring forth living beings, the Lord shaped creation according to his will. He made lightning, thunder, clouds, the rainbow, and Indra’s bow, filling the heavens with signs and wonders. First, he created the birds. From his mouth, he brought forth the rain-god, and to accomplish the sacred rites of sacrifice, he produced the three Vedas: Rig, Yajur, and Sāma. With these Vedas, the Sādhyas worshipped the gods—both the higher and the lower beings. The Lord then created Sanatkumāra and Rudra, the latter born from his own wrath. He also created the seven great sages—Marīci, Atri, Aṅgiras, Pulastya, Pulaha, Kratu, and Vasiṣṭha—who are known as the mind-born sons of Brahmā. These seven, along with Rudra, the foremost among them, generated further offspring. Brahmā himself divided his own body in two, and from one half, the male was born. Later, Agni spoke to a sage, saying, “I will tell you of the creation that arose from Kaśyapa among the Ādityas. In the Cākṣuṣa era, the Tuṣita gods were again born from Aditi, through Kaśyapa.” Among these were Viṣṇu, Śakra, Tvaṣṭṛ, Dhātṛ, Aryaman, Pūṣan, Vivasvān, Savitṛ, Mitra, Varuṇa, and Bhaga. Aṃśu was also counted among the twelve Ādityas in the era of Vaivasvata. Among the wives of Ariṣṭanemi, there were sixteen offspring. Bahuputra, the wise one, had four daughters from Vidyut. Kṛśāśva, the best among the sons of Pratyangiras, bore the divine weapons. Just as the sun rises and sets in every age, so too were Hiraṇyakaśipu, born from Diti, and Hiraṇyākṣa, born from Kaśyapa, in each cycle. Siṃhikā was born as a daughter and became the wife of Vipracitti; from her arose those beginning with Rāhu, known as the Saiṃhikeyas. Hiraṇyakaśipu had four mighty sons: Anuhrāda, Hlāda, Prahlāda—who was most devoted to Viṣṇu—and Saṃhrāda. Hlāda’s son was Hrada, and Hrada’s sons were Āyuṣmān, Śibi, and Āskala. Prahlāda’s son was Virocana, and from Virocana came Bali, who had a hundred sons, the foremost being Bāṇa. In a previous age, Bāṇa pleased the Lord of Uma with his devotion and received a boon: that he would ever dwell at the Lord’s side. Hiraṇyākṣa had five sons, including Sambarasura and Śakuni, as well as Dvimūrdhā, Śaṅkura, and Ārya. Danu, too, had a hundred sons. Swarbhānu’s daughter was Prabhā, and Puloman’s daughter was Śacī. Upadānavī, Hayaśirā, Śarmiṣṭhā, and Vārṣaparvaṇī were also named among the daughters. Pulomā and Kālakā, both daughters of Vaiśvānara, became wives of Kaśyapa, and from them were born countless sons. Prahlāda’s lineage numbered forty million Nivātakavacas. Tāmrā had six daughters: Kākī, Śvenī, Bhāsyā, Gṛdhrikā, Śruci, and Sugrīvā. From them came crows and other birds; from Tāmrā also sprang horses, camels, Aruṇa, and Garuḍa. Vinatā bore a thousand sons, while Surasā gave birth to the serpents. Kadrū, too, bore a thousand sons, among whom were Śeṣa, Vāsuki, and Takṣaka. From Krodhavaśā were born the fanged creatures; from Surabhi came cows, buffaloes, and other hoofed animals; from Ira, the grasses and plants. From Khasā were born the Yakṣas and Rākṣasas, as well as offspring from the sage’s union with Apsaras. From Ariṣṭā came the Gandharvas, both steady and moving, all from Kaśyapa. Their descendants are beyond counting. In time, the gods overcame the Dānavas. Diti, grieving the loss of her sons, sought to please Kaśyapa, desiring a son who would strike down Indra. She conceived, but as she slept after washing her feet, Indra found his chance and destroyed her embryo. Splitting it, Indra brought forth the Maruts—fifty-one companions of Śakra, radiant with energy. Thus, Hari and Brahmā, after consecrating King Pṛthu, granted the kingdoms in their proper order, with Hari becoming lord over all others. Among the twice-born and herbs, the moon was made lord; among waters, Varuṇa was king; among kings, Vaiśravaṇa ruled; among the suns, Viṣṇu was sovereign. Among the Vasus, Pāvaka was king; among the Maruts, Vāsava was master; among Prajāpatis, Dakṣa; and Prahlāda was lord of the Dānavas. Among ancestors, Yama was king; among all beings, Hara was master; Himavat was lord of mountains, and the ocean ruled the rivers. Among Gandharvas, Citraratha was foremost; among Nāgas, Vāsuki; among serpents, Takṣaka; and among birds, Garuḍa. Airāvata was chief of elephants; Govṛṣa among bulls and cows; the tiger among beasts; and Plakṣa among trees. Uccaiḥśravās was the greatest of horses; Sudhanvā was the ancient guardian; in the south, Śaṅkhapada; Ketumān was protector in the waters. Agni then explained, “The first creation of the Great is known as the creation of Brahmā. The second, that of the subtle elements, is called the creation of beings. The third is the creation by mind, the Aindriyaka creation, arising from intellect. The fourth is the principal creation, and the immovable are known as principal, with the creation called Tiryakstrotas being mutual among them. The sixth creation is of the upward-flowing, belonging to the gods, and the seventh, the downward-flowing, is the creation of humankind.” Thus, from the dawn of time through the unfolding of beings, the world and its myriad creatures came to be, each with its place and purpose in the divine order.