Between those two great states—creation and dissolution—there existed a prior condition, a subtle and profound state that preceded all. Now, listen closely, for I shall clearly explain the nature of this Kalpa. At the end of the cosmic night, it is Brahmā who acts, setting the process of creation in motion once again. In that vast ocean of darkness, when all things—both movable and immovable—have been dissolved and lost, when the elements have merged or only pure existence remains, then, impelled by desire and the force of his own will, Brahmā contemplates creation within himself. He knows that the earth lies hidden within the waters, and, recalling the ways of previous Kalpas, he performs once more the sacred act of manifestation. Desiring to recover the earth, now submerged beneath the cosmic waters, that Lord of creatures begins his work. The beings of the oceans dwell in the oceans, and those of the rivers in the rivers. Before this act of creation, all had been scorched by the fire of dissolution, and those who survived, joined by the mighty wind from the mountains, floated in that endless ocean. Because the mountains move along with the earth, sages call them the immovable ones. Then, Brahmā, the Lord, lifts the earth up from the waters. He levels the uneven places, encircling them with rocks, and thus forms the mountains. So it is that, at the end of each region, the mountains stand as guardians. Around them, the seven continents and oceans arise, each encircling the other in turn. Within this renewed world, the four realms beginning with Bhū, together with the moon, the sun, and all the planets, come into being. For this cycle, Brahmā also creates the stationary gods, as well as heaven, the directions, the oceans, all the rivers, and the mountains themselves. He establishes the divisions of time—moments, sticks for measuring, fractions, hours, junctions, nights, and days. He appoints those who preside over various places, and also defines the places themselves, each set apart. He brings forth the Krita, Treta, Dvapara, and Tishya ages, as well as the great yugas. And all those beings I have spoken of to you from the previous cycle—those who, not having attained the world of asceticism, remained upon the earth—these souls lingered, watching, awaiting the opportunity for new creation. It is here that those who accomplished dharma (righteousness), artha (prosperity), kāma (desire), and mokṣa (liberation) are remembered. Endowed with austerity, these beings filled the ancient places. Through actions tinged with attachment and aversion, they ascended to heaven, and by the remaining fruits of their karma, they became renowned for their particular natures. He who is the cause among the waters, making all beings aware through action, is truly the one behind this process. These beings take on bodies of many forms, entering different wombs, and for the most part, their actions remain pure. Again and again, in each new cycle, they are born with fresh names and forms. As Brahmā meditates, these beings come forth, for his will is true and powerful. They are born endowed with abundant goodness and great energy. Yet, all of them, dominated by passion, are vigorous and quick to anger. Those who grow through the practice of passion and darkness become known as householders. Among those who approach death, both the deceitful and the honest are born anew. From this point onward, in this present cycle, the origin of sexual union arises, marking a new chapter in the unfolding of creation.