From the feet of the Creator arose horses, elephants, donkeys, wild oxen, and deer, filling the world with their strength and grace. From his hair sprang forth medicinal herbs, fruit-bearing trees, and plants with nourishing roots, blessing the earth with healing and sustenance. At the dawn of this kalpa, at the very beginning of the Tretā Yuga, the Lord established the distinctions among creatures. Seven are regarded as domestic animals, and another seven are wild. The sixth group consists of aquatic animals, while the seventh are reptiles. Among the wild beasts, the monkey is counted as the seventh, completing the array of untamed creatures. From his mouth, the Lord first brought forth the Agniṣṭoma, the foremost of sacrifices. From his southern mouth, he created the Bṛhatsāman and the spoken word. From his western mouth, he produced the Vairūpya and the Atirātra. From his fourth mouth, he manifested the Anuṣṭubh and the Savairāja. Having given rise to these sacred forms, the blessed Lord—renowned as Parjanya—continued his wondrous creation. From his limbs emerged beings of countless forms, both high and low. First, he brought forth four kinds: the gods, sages, ancestors, and humans. Then followed Yakṣas, Piśācas, Gandharvas, and Apsarases. He created both the imperishable and perishable, the stationary and the moving, filling the cosmos with diversity. These beings, created again and again, return to their very forms, each attaining its own nature, which delights them. The Creator himself assigned their functions, and some wise men call this divine, while those who contemplate beings call it inherent nature. Yet none know of any existence apart from this, and those established in virtue and seeing equally speak only of the sphere of one’s own action. In the beginning, the great Lord created from the very words of the Veda. At the end of the night, the unborn one again assigns duties to those who have been produced. Then, by his mind, the Lord created five creators. Rudra, when depleted, restores the plants again and again. Tryambaka, with his three skulls, revives the plants when they are destroyed. These are known as the Gāyatrī, Triṣṭubh, and Jagatī meters. Through these threefold forms, united in essence by his own power, Tryambaka is the sacrificial cake, and thus he is called Tryambaka here. Form is called Ākṛti, beauty is Suruci, and radiance is Ruci; he is known as the inspirer of faith. As the Lord continued creating for the increase of beings, he produced intelligence, which leads to the determination of purpose. Abandoning passion and goodness, he acted according to his own deeds in the present. Afterwards, he dispelled darkness and enveloped himself with passion. From his unrighteous conduct, violence and sorrow arose. Then the Blessed One became pleased and took her as his own—a woman of supreme beauty, enchanting to all beings. She is called Śatarūpā, and so she is repeatedly named. In the process, as was done for you, O great one, in the middle of the Tretā age, he then created other mind-born sons, resembling himself.