In the dawn of creation, there arose a radiant being, his form belonging to the eastern lineage and adorned with the marks of many sacred initiations. He shone with the brilliance of ritual commencement, and upon him was the ring of Pravargya, signifying the sacredness of his purpose. By his side stood his illusory consort, together towering majestically like a mountain peak against the horizon of existence. His entire being was suffused with the fragrance of clarified butter, the sacred ghee used in rituals, and his mouth itself resembled a ladle, the tool of offering. His voice resounded with the melodious chants of the Sāman hymns, echoing the divine music of sacrifice. His nails embodied expiations, and his presence was fierce; his knees were akin to sacrificial animals, and he himself was the great sacrifice personified. He was the very inner sound of sacrificial music, untouched by flesh or blood, transcending the material. With a desire for the earth, shrouded in fire, he approached Prajāpati, the Lord of Creatures. Distinguishing the elements, he arranged the mountains upon the earth, separating them with precision. Those mountains, melted by fire, scattered across the land, and wherever they were placed, a mountain arose. Viśvakarman, the divine architect, divided them again and again at the dawn of each cosmic cycle, repeatedly arranging the four worlds, beginning with Bhū, the earthly realm. Brahmā, the self-born Lord, intent on creating various beings, contemplated deeply. With deliberate thought, creation emerged. Out of this arose darkness, confusion, great delusion, gloom, and what is known as blind ignorance. Creation manifested in fivefold form, perceived by those who meditate and possess pride, yet lacking illumination both outwardly and inwardly, and devoid of consciousness. From this, beings with hidden selves came forth—the principal trees, whose minds could not perceive, and who regarded this as the origin of their birth. Because their flow turned sideways, it was remembered as having a transverse current. Those who produced and grasped considered themselves knowledgeable, though their knowledge was shrouded in ignorance. The eleven kinds of senses, and ninefold forms of the self, all shone within but were covered outwardly once more. Those with transverse currents were called self-controlled, possessing threefold consciousness. Observing this kind of creation, which arose from intention, it was seen that the third current was upward, established above. These beings abounded in happiness and delight, covered both outwardly and inwardly. The ninefold forms among them were remembered as wise, possessing contented selves. When these upward-current beings were created among the gods, the Lord again desired another creation—one that would be effective. Thus appeared the elemental creation, characterized by the straight current. These beings were abundant in illumination, untouched by darkness, and predominated by passion. Among them, humans and practitioners shone with luminosity both outwardly and inwardly. Those humans whose selves were perfected, together with the righteous Gandharvas, and in reverse order, by their power, the foremost Siddhas, all emerged. This is known as the sixth creation, beginning with the elements. The first creation of Mahat is recognized as that of Brahman. The third is called the Vaikarika, the creation of the senses. The fourth is the principal creation, and the principal beings are considered immobile. Thus, the creation of those with upward-flowing streams is called the sixth, that of the deities, completing the wondrous unfolding of the worlds.