In the beginning of each cosmic cycle, Viśvakarman, the divine architect, divided and arranged the worlds again and again. He set forth the four realms, beginning with Bhū, ensuring their order and harmony. At this time, Brahmā, the self-born Lord, desired to create a variety of beings. As he pondered deeply upon the act of creation, his deliberate thought gave rise to the process itself. From Brahmā’s contemplation emerged darkness, confusion, great delusion, gloom, and what is known as blind ignorance. Creation manifested in a fivefold form, especially for those who meditate and possess pride. This creation was devoid of illumination both outwardly and inwardly, lacking consciousness altogether. From this state, beings with hidden selves arose—the principal trees, whose minds could not perceive their origins, and thus they regarded this obscurity as the source of their birth. Because the flow of creation turned sideways, it became known as having a transverse current. Those who produced and grasped within this realm considered themselves knowledgeable, though their knowledge was rooted in ignorance. The eleven kinds of senses and the ninefold forms of the self shone within, yet remained covered outwardly. Beings with transverse currents were called self-controlled, possessing threefold consciousness. Having observed the creation arising from intention, Brahmā established the third form of current—the upward current, which stands above the others. Beings of this creation were abundant in happiness and delight, though they too were covered both outwardly and inwardly. The ninefold forms of these beings were remembered as wise, possessing contented selves. When the upward-current beings were created among the gods, the Lord desired yet another creation—one that would be effective. Thus, the elemental creation appeared, characterized by a straight current. These beings were abundant in illumination, untouched by darkness, and predominated by passion. Humans and practitioners of this creation shone brightly both outwardly and inwardly. Those whose selves were perfected, along with the righteous Gandharvas, and the foremost Siddhas—by their power and in reverse order—all belonged to this luminous creation. This was known as the sixth creation, comprising beings beginning with the elements. The first creation, that of Mahat, should be understood as belonging to Brahman. The third creation is called Vaikarika, the creation of the senses. The fourth is the principal creation, in which the principal beings are considered immobile. Thus, the creation of those with upward-flowing streams is named the sixth—the creation of the deities. The eighth creation is Anugraha, which is both sattvic and tamasic in nature. The Prakrita and Vaikrita creations, and the Kaumara, are considered the ninth. Those of dull intellect proceed among these creations, and their group is indeed the Brahmanas. Still, Brahmā remains established in fourfold form, present completely in all beings. There is inversion among the immobile beings, and in the animal wombs, by their own power. Then Brahmā created the mind-born beings, equal to himself. Upon understanding their names, three of them turned away, becoming indifferent. Seeing this, Brahmā created other practitioners to continue the process. Now, listen about the state of non-creation and those who are established: heaven, the directions, the oceans, the rivers, and also the trees—all these remain ever-present, marking the completeness of Brahmā’s creation.