In the beginning, those beings who were created, starting with Bhṛgu, were not speakers of Brahman. Alongside them, twelve others were born together with Rudra, O twice-born. In the previous creation, these two were indeed the eldest of all beings. They shine forth in this world, radiating brilliance drawn from their own essence. Endowed with immense energy, they uphold progeny, righteousness, and desire, sustaining the world’s order. At that time, the name Sanatkumāra was given to one among them, who was adorned by great sages and endowed with both action and offspring. Then, the Lord proceeded to create the asuras, the ancestors, the gods, and humankind. From his loins he fashioned humans, and from his hips he brought forth the asuras. From the essence of nectar, the Lord of gods created the ancestors as well. From his mind, he produced men and, just like the ancestors, the great Pitṛs. To ensure the accomplishment of sacrifice, he created the Ṛg, Yajur, and Sāma Vedas. Thus, from Brahmā arose the entire creation of beings: gods, sages, ancestors, and men. He also brought forth the Yakṣas, Piśācas, Gandharvas, and all the Apsarases. Both perishable and imperishable, moving and unmoving—he made them all. These very beings are produced again and again, in an endless cycle. Of these creations, the wise recognize a threefold origin, which is at once undivided and distinct. Those established in goodness and with equal vision declare that every action follows its own proper domain. By the word 'diva', the great Lord created five entities, which are not born at night; and again, the Lord withdraws them from these. All modifications, from the great to the particular, arise naturally. The world is filled with rivers, oceans, and thousands of mountains. In this vast Brahma-forest, the unmanifest Brahmā moves, all-knowing and ever-present. The aggregate of intellect, together with the inner senses, is part of this creation. Righteousness and unrighteousness, blossoming fully, yield the fruits of pleasure and pain. This, truly, is the Brahma-forest, belonging to the great Brahma-tree. Those who contemplate the principles of existence call it the primordial substance, nature, and illusion. The three primal creations of Brahma arise without conscious intention; from differentiation, these creations proceed, and Brahma is regarded as their source. Each creation arises from another, and the wise discern the cause behind them. The directions are known as his ears, the earth as his feet; he, whose nature is beyond conception, is the mover of all beings. From his thighs came the Vaiśyas, from his feet the Śūdras; thus, all castes are born from his body. Brahma himself is born from the cosmic egg, and by him the worlds are created. Those worlds attain the realm of Brahma—a path from which there is no return. There, beings become equal to Brahma, both in form and in domain. By the force of destiny, the primordial extends itself. Just as awareness arises even in sleep without conscious intent, so too does creation unfold. When withdrawal comes, the distinctions among beings cease—though not for those full of energy, who still perceive diversity and dwell in the world of Brahma. Yet, among those perfected ones who possess equal characteristics, who are pure in essence and free from stain, there is only unity and purity, untouched by any blemish.