In the beginning, there were those who, though steeped in ignorance, believed themselves wise, grasping and producing as if they truly understood. Among them arose the eleven kinds of senses, as well as the ninefold forms of the self. Each of these shone with an inner brilliance, yet outwardly they were veiled and concealed once more. Some beings, whose inner currents flowed transversely, came to be known as self-controlled, possessing a consciousness that was threefold. Observing this kind of creation, which arose from intention and will, it was known that the third type of current was the upward-flowing one, established above all others. Those who possessed this upward current abounded in happiness and delight, yet they too were covered, both outwardly and inwardly. The ninefold forms among them were remembered as wise, their inner selves content and at peace. When these upward-current beings were created among the gods, the Lord, seeing this, desired yet another creation—one that would be effective and potent. Thus, the elemental creation came into being, marked by a straight-flowing current. These beings were radiant, untouched by darkness, and dominated by the quality of passion. Among them were humans and practitioners whose luminosity shone both outwardly and inwardly. Those whose selves were perfected, along with the righteous Gandharvas, and in reverse order, the foremost Siddhas, all appeared by their own power. This, then, is known as the sixth creation—the creation of beings beginning with the elements. The very first creation, that of Mahat, is to be understood as the creation of Brahman itself. The third is called the Vaikarika, the creation of the senses. The fourth is principal, consisting of beings that are unmoving and stationary. So, the creation of those with upward-flowing streams is the sixth, the creation of the deities. The eighth creation is called Anugraha, which is both sattvic and tamasic in nature. The Prakrita and Vaikrita creations, and the Kaumara, are considered the ninth. Among these, those of dull intellect proceed, and their group is indeed known as the Brahmanas. Yet, through all these, the Lord remains established in a fourfold form, present completely within all beings. Among the immobile beings and in the wombs of animals, inversion occurs by their inherent power. Then, Brahma created mind-born beings, equal to himself. Upon understanding their names, three among them turned away in indifference. Seeing their detachment, Brahma created other practitioners. Now, listen to the state of non-creation and those who are established within it: Heaven and the directions, the oceans and rivers, and also the trees; creepers, woods, vessels, moments, junctions, nights, and days—all these exist in their proper places. Mighty streams flow, and the regions called ‘places’ are remembered thus. The shares of the gods and ancestors, and the offspring born of union, all increased. Daksha, Atri, and Vasiṣṭha each created nine mind-born sons. Brahma, as with his own self, created for all those united with Brahman. Resolution and righteousness were established for all, even upon the mountains. From resolution, indeed, resolution was born, emerging from the unmanifest. From Brahma’s heart was born Bhṛgu, the sage whose origin is water. Pulastya was born from the vital current udāna, and Pulaha from vyāna. Thus, these twelve are remembered as the foremost sons of Brahma, each playing their part in the unfolding of creation.