In the beginning, when the Vedas were still undivided and indeterminate, all was enveloped in a deep darkness. Out of this primordial obscurity, consciousness and intellect arose first. From consciousness, activity itself began to stir and proceed. Sattva, the quality of purity and harmony, became governed by this consciousness and, in accordance with its own inherent qualities, began to act. Through the interplay of subject and object, and likewise through the relationship between meaning and meaningfulness, the manifest entities—beginning with Mahat and others—were gradually perfected in a successive order. The divisions of the elements emerged from the elements themselves, each giving rise to the other in mutual succession. Just as sparks leap forth from a firebrand, so too did these entities come into being simultaneously. Their manifestation was as sudden and striking as the appearance of a firefly seen in the darkness. Within this unfolding, the great soul existed in his own body, present right there amidst creation. The Mahat, the cosmic intelligence, became discernible beyond the darkness, distinguished by its unique and subtle nature. The intellect of the evolving being appeared in a fourfold form, and these aspects are to be understood as either innate or otherwise, particularly in the case of human beings. All knowledge of the field—the realm of experience—rests upon this intellect, or even arises from it. Since intellect itself rests upon this foundation, it is indeed of the very nature of knowledge. Thus, the knower of the field, associated with the knowledge of the field, is revealed. Because this intellect perceives the highest, its supreme perceiving is thus established. Existing by itself, it is also called the 'seer.' Since the Mahat is encompassed by those beings who are being produced, it is regarded as supreme. Therefore, those who perceive the highest truth of intellect are known as great seers. Having attained the state of seers, these beings have mastered both ego and austerity. From their union and conception, the sons of the seers, called Ṛṣikas, are born. The seven seers and their descendants are all knowers of the supreme truth, and they are called seers because they perceive both the cosmic order and its particular realities: the unmanifest self, the Mahat self, and likewise the ego-self. Now, hear of these five lineages of seers, so named: Manu, Daksha, and Vasiṣṭha, and Pulastya—these are counted among the ten. Because these sages are remembered as being supreme, they are called great sages. Among them are Kāvya, Bṛhaspati, Kaśyapa, and Vyavana as well; Kardama, Viśravas, Śakti, and the Vālakhilyas likewise. Now, listen to the names of the sons of the sages, those born from the womb: Ṛṣidīrghatamas, Bṛhaduktha, and Śaradvata; Dadhīca, Śaṃśapā, and King Vaiśravaṇa as well. These are remembered as lords, sages, and also as ṛṣikās. Among the Bhṛgus, known for their mantras, are Bhṛgu, Kāvya, Pracetas, and Ṛcīka, who is indeed self-possessed; Ārṣṭiṣeṇa, Yudhājit, Vītahavya, and Suvarcas. These, numbering nineteen, are renowned for their wisdom and spiritual insight. Furthermore, there are Ṛtavāka, Garga, Śini, and Saṃkṛti; Yuvanāśva, Paurukutsa, Trasaddasyu, and Dasyumān; Vṛṣādarbha, Virūpāśva, Kaṇva, and Mudgala; Ayāsya, Cakravartin, and Vāmadeva as well. Thus, the lineages of seers and sages, each radiant in their own right, are revealed—bearers of the cosmic order and keepers of sacred knowledge from the dawn of creation.