Those who are firmly established in virtue and who see all with impartiality speak only of the sphere of one’s own actions, honoring the path that is theirs to follow. In the beginning, the great Lord created all things from the very words of the Veda, the primordial source. When the cosmic night came to an end, the Unborn One again assigned roles and duties to those beings who had been brought forth. Then, by the power of his mind, the Lord created five creators to carry forward the work of manifestation. Among them, Rudra, when depleted, restores the plants again and again, sustaining life. The three-skulled Tryambaka, too, revives the plants whenever they are destroyed. These creative energies are known as the Gāyatrī, Triṣṭubh, and Jagatī meters—sacred rhythms upholding the universe. By these threefold forms, united in their essence and by his own power, Tryambaka becomes the very sacrificial cake, and thus he is called by that name in this context. His form is called Ākṛti, his beauty Suruci, and his radiance Ruci; he is revered as the inspirer of faith. As creation continued, for the increase of beings, the Lord then produced intelligence, the faculty that leads to the determination of purpose. Setting aside passion and goodness, he acted in accordance with his own deeds in the present moment. Afterwards, he dispelled darkness and enveloped himself with passion. Yet from unrighteous conduct, violence and sorrow arose. Then, the Blessed One was pleased and took her—an enchanting woman of supreme beauty, delightful to all beings—as his own. She is called Śatarūpā, and so she is remembered again and again. In this process, as was done for you, O great one, in the middle of the Tretā age, he created other mind-born sons resembling himself. Among these, he produced Dakṣa, Atri, and Vasiṣṭha as mind-born sons. Brahmā is indeed the source of all those who are self-born and possess self-restraint. Prajāpati and Ruci, both, are the earliest ancestors of the former ones. From the mind, Ruci by name was born, whose origin is from the unmanifest. From the vital breath, Brahmā created Dakṣa; from the eyes, Marīchi. From the head, Angiras was produced; likewise, from the ears, Atri. Vasiṣṭha was born from the equalizing breath, and Kratu was created from the downward breath. Among them, Dharma is remembered as the firstborn of the deities. These ancient householders established Dharma in the world. Among them, there are twelve divine lineages, each endowed with the qualities of the gods. When, by them and by the great sages beginning with Dharma, creation was established here, the Lord became enveloped by a measure of darkness and was struck by sorrow. From his sons as well, another measure of darkness emerged. When his manifestation was thus hindered, he made a choice and divided his own body in two, becoming a man with one half. That very nature, the bearer of beings, was created by the Lord from desire. This was the former body of Brahmā, remaining and covering the heavens. That goddess, steadfast and resolute, performed austerities for a myriad years, enduring the most difficult penance. The primordial Svayambhu, the self-born one, is called Manu—the first man. Having obtained a wife, Manu, born from no womb, was united with Śatarūpā. Thus began the lineage of beings, as ordained by the great Lord.