Among all beings and elements in creation, each group has its foremost lord or ruler, shining above the rest by divine ordination. Among the twice-born, as well as among herbs, the radiant Moon reigns supreme. Varuṇa is the sovereign of all waters, while Vaiśravaṇa, the lord of wealth, rules over kings. Among the suns, Viṣṇu stands as the sovereign. Within the Vasus, Pāvaka is king, and among the tempestuous Maruts, Vāsava (Indra) holds mastery. Among the Prajāpatis, Dakṣa is preeminent, and Prahlāda is the lord of the Dānavas. Among the ancestors, Yama is the king; Hara (Śiva) is master among all beings; Himavat, the mighty mountain, is lord of all mountains, and the ocean rules over rivers. Among the Gandharvas, Citraratha is foremost; among Nāgas, Vāsuki is chief; among serpents, Takṣaka is king; and among birds, Garuḍa soars as their lord. Airāvata is the chief of elephants, and Govṛṣa is foremost among bulls and cows. Among all beasts, the tiger is lord, and among trees, Plakṣa holds preeminence. Uccaiḥśravās is the most excellent of horses, and Sudhanvā is the ancient guardian. In the south, Śaṅkhapada is the protector, while Ketumān guards the waters. Agni then spoke of creation, describing the unfolding of the worlds. The first creation is known as that of Brahmā, the great origin. The second creation arises from the subtle elements and is called the creation of beings. The third is the mental creation, known as the Aindriyaka, arising from intellect. The fourth, known as the principal creation, is that of the immovable beings; among them, the creation called Tiryakstrotas is mutual. The sixth creation is of the upward-flowing, the birth of the gods, while the seventh, the downward-flowing, is the creation of humans. The eighth creation, called the creation of favor, is both Sāttvika and Tāmasa in nature. Of these, five are called modified creations, while three are natural. The natural, the modified, and the Kaumāra creation together make nine. From Brahmā arise these nine creations, which are the fundamental causes of the world. Khyāti and other daughters of Dakṣa were wedded to Bhṛgu and other sages, and from them arose many lineages. The eternal and occasional creations are described in threefold manner by the wise. The natural creation occurs daily, arising after each intermediate dissolution; thus, it is accepted as the eternal creation. From Khyāti, wife of Bhṛgu, were born the two gods Dhātā and Vidhātā, as well as Śrī, the goddess of prosperity, who became the wife of Viṣṇu and is praised by Indra. Dhātā and Vidhātā each had two sons: Prāṇa and Mṛkaṇḍuka. From Mṛkaṇḍu was born the sage Mārkaṇḍeya, and then Vedaśirā. Paurṇamāsa was born as the son of Marīci. From Smṛti, the sons of Aṅgiras were Sinīvālī and Kuhū. Rākā and Anumati were born from Atri; Anasūyā, his wife, gave birth to Soma, Durvāsas, and Dattātreya, the great yogin. From Pulastya’s wife, out of affection, was born Dattoli. Pulaha and Kṣamā had Sahiṣṇu and Karmapādikā. From Sannati and Kratu were born the mighty Bālikhilyas, sixty thousand in number, each the size of a thumb-joint. From Urjjā and Vasiṣṭha came King Gātrordhvabāhuka, as well as Savana, Ālaghu, Śukra, Sutapā, and seven seers. Pāvaka, Pavamāna, and Śuci were born as well; Svāhā gave birth to Agnija. The Agnisvāttas, Varhiṣads, Anagnis, and Sāgnis also came into being. From the Pitṛs and Svadhā, and from Menā, daughter of Vaidhāra, many were born. From Hiṃsā, the wife of Adharma, were born Tathā and Anṛta. From these two came a daughter, Nikṛti, as well as Bhaya and Naraka. From them, Māyā and Vedanā, a pair, were born. Māyā gave birth to Mṛtyu, the taker of beings, while Vedanā gave birth to a son named Duḥkha, born from Raurava. From Mṛtyu arose Disease, Old Age, Grief, Thirst, and Anger. From Brahmā’s weeping was born Rudra, named for his tears. The Grandfather then addressed Bhava, Śarva, Īśāna, Paśupati, Bhīma, Ugra, and Mahādeva. Because of Dakṣa’s anger, his wife Satī gave up her body, but she was reborn as the daughter of Himavat and became Śambhu’s (Śiva’s) wife once again. From the sages, beginning with Nārada, arose the rites of worship, beginning with bathing and other purifications. These practices, performed since the time of Svāyambhuva Manu and others, grant enjoyment and liberation from Viṣṇu and the other deities. Nārada then spoke: “I will now describe the general worship of Viṣṇu and others, along with the mantras. One should worship Acyuta (Viṣṇu), together with his entire retinue, with the salutation ‘namas’ (obeisance). One should also worship Dhātr, Vidhātr, Gaṅgā, Yamunā, the treasures, the goddess of the doorway, the new site, Śakti, Kūrma, and Anantaka. To the Earth, Dharma, Knowledge, Dispassion, Sovereignty, Adharma and others, and even to the stalk, petals, filaments, and pericarp of the lotus, worship should be offered. The Ṛgveda and the other Vedas, the four ages (Kṛta and others), Sattva, the solar mandala, Vimalotkarṣiṇī, Knowledge, Action, and Yoga—all these are to be worshipped. Prahvi, Satya, Īśāna, Anugraha, Sanamūrti, Durgā, Girā, Aṅgaṇa, Kṣetra, Vāsudeva, and others are to be worshipped as well. One should honor the heart, head, trident, armor, eyes, weapons, conch, discus, mace, lotus, Śrīvatsa, and Kaustubha. The forest garland, Śrī, Puṣṭi, Garuḍa, and the guru are to be revered, as are Indra, Agni, Yama, the Rākṣasas, water, Vāyu, and the lord of wealth. Through worship and related rites, success is attained in the sacred mandala for the infinite, unborn Lord, his weapons, his vehicle, the lotus, and Viṣvaksena. In the general worship of Śiva, one should first honor Nandin, then Mahākāla, Gaṅgā, Yamunā, and the groups of attendants. Speech, fortune, the teacher, the dwelling, Śakti and others, Dharma and the rest; also Vāmā, Jyeṣṭhā, Raudrī, Kālī, and Kalavikāriṇī. Thereafter, Balavikariṇī and Balapramathinī in order; Sarvabhūtadamanī, Madanonmādinī, and the seat of Śiva are also to be worshipped. Thus, the foremost among beings, the origins of creation, and the proper worship of the deities and their retinues have been revealed, as taught by the sages and the scriptures.