Creepers, forests, vessels, moments, junctions, nights, and days—all these came forth in their respective places, alongside the mighty rivers and the sacred sites known as 'places.' In this unfolding, the portions destined for the gods and ancestors were established, as well as the offspring that increase through union. Among the great progenitors, Daksha, Atri, and Vasiṣṭha each brought forth nine mind-born sons. Brahmā, as if from his very own self, created these beings, all united with the essence of Brahman. Resolution and righteousness were set for all, even upon the mountains. From the power of resolution itself, another resolution was born—one whose origin is unmanifest and subtle. From Brahmā’s heart was born Bhṛgu, the sage whose root is in the waters. Pulastya came forth from the vital breath called udāna, and Pulaha from vyāna. Thus, these twelve are remembered as the foremost sons of Brahmā. Yet, those created beginning with Bhṛgu are not known as speakers of Brahman. These twelve, O twice-born, were born together with Rudra. In the previous creation, these two—Brahmā and Rudra—were indeed the eldest of all. They appeared in the world, shining with brilliance drawn from their own being. They upheld progeny, righteousness, and desire, possessing immense energy. Among them, the name Sanatkumāra was established for one. Endowed with action and offspring, they were adorned by great sages. Then, the divine Lord created the Asuras, ancestors, gods, and humans. From his loins, he formed mankind; from his hips, he fashioned the Asuras. From nectar, the Lord of the gods created the ancestors, and from his mind, he produced men and the great Pitṛs, akin to the ancestors. For the fulfillment of sacrifice, he brought forth the Ṛg, Yajur, and Sāma Vedas. From Brahmā arose the creation of all beings—the gods, sages, ancestors, and men. He also created the Yakṣas, Piśācas, Gandharvas, and all the Apsarases. Both the perishable and the imperishable, the moving and the unmoving, were made by him. These beings are brought forth again and again, in cycles without end. The wise know that these beings have a threefold origin, both undivided and distinct. Those established in goodness and with equal vision declare that action follows its own domain. By the word 'diva,' the great Lord created five beings. These are not born at night, and again, the Lord withdraws them from existence. The modifications of creation, beginning with the great and ending with the particular, are natural. Rivers, oceans, and thousands of mountains fill this world. In this vast Brahma-forest, the unmanifest Brahmā moves, all-knowing. The aggregate of intellect, with the depths of the inner senses, is present here. Righteousness and unrighteousness, blossoming fully, yield the fruits of pleasure and pain. This, indeed, is the Brahma-forest, belonging to that cosmic Brahma-tree. Those who contemplate the principles call it the primordial substance, nature, and illusion. The first three creations of Brahmā are without conscious intention. From differentiation, these creations proceed, and Brahmā is regarded as their source. Each creation arises from another, and the wise recognize the cause behind them all.