As Brahma set forth in his act of creation, his mind gave rise to sons born of his very thought. Desiring to bring forth the primordial waters, Brahma turned inward and worshipped his own Self, seeking inspiration for this vast unfolding. In his yearning to create, the first beings to emerge from his lower part were the asuras, the powerful beings of shadow. After this, Brahma discarded that body, which was composed of tamas, the quality of darkness and inertia, and from it arose Night, bearing a resemblance to Shankara. Then, from Brahma’s mouth, those endowed with abundant sattva—the quality of purity and light—were born. These were the gods, O Hara, radiant and virtuous. Thus, it is said that the asuras are of the night, while the gods belong to the day. Between these two realms, Brahma created Sandhyā, the twilight that dwells between day and night. When Brahma set aside this aspect, she became known as Prāk-sandhyā, the luminous one of the dawn. Taking only a portion of rajas, the quality of activity, Sandhyā became slender, and from her hunger, anger was born. From her yawning came forth the Yakṣas, mysterious beings, and from the shaking of her hair, the serpents took form. As Sandhyā gave voice, the Gandharvas and Apsarases—celestial singers and dancers—came into being as the embodiment of song and speech. Brahma, the Lord of creatures, then created the Rākṣasas from his abdomen, and other beings from his sides. From the hairs of his body sprang forth plants bearing fruits and roots, which became known as domestic animals. Beyond these, he also brought forth wild creatures. The sixth creation comprised aquatic animals, and the seventh, reptiles. From Brahma’s mouth were born the Brāhmaṇas, the priestly sages; from his arms came the Kṣatriyas, the warriors. The world of Brahmā is destined for the Brāhmaṇas, while the world of Indra is for those born as Kṣatriyas. Those who observe the sacred vow of the student attain the world of Brahmā, as do the seven sages and those who dwell in the forest. Having thus described the origins of existence in this world and the next, the scripture now recounts the mental creation of beings. From Brahma’s mind arose Dharma, Rudra, Manu, and the eternal Sanaka. Marīci, Atri, Aṅgiras, Pulastya, Pulaha, and Kratu were also born from his thought. The Agniṣvāttas, Kavyādhas, and Ajyapās—all of noble times—were created as well. Among these, four were endowed with distinct forms, and from Brahma’s thumb, the lord Dakṣa emerged. In Daksha’s consort, he begot auspicious daughters. Rudra’s sons were countless and mighty. The blessed one gave birth to Dhata and Vidhata through Bhrigu. In her, Hari himself begot Bala and Unmada. Dhata and Vidhata took wives, and to each were born two sons. Sambhuti, wife of Marichi, gave birth to Paurnamasa. From Smriti, the wife of Angiras, sons and daughters were born. Anasuya, devoted wife of Atri, bore him sinless sons. In Priti, wife of Pulastya, was born the son Dattoli. Kshama, consort of Pulaha the progenitor, also gave birth, and from her mind were born sixty thousand sages. In Urjja, seven sons were born to Vasishtha. Sutapa and Shukra are counted among the seven great sages. From these sages, O Hara, Svaha obtained three sons of great energy. From the Pitrs, Svadha was born, as well as Mena and Vaitarani. She who was formerly Sati gave birth to Mainaka and Gauri. Thus, the wondrous tapestry of creation unfolded through the will and thought of Brahma, filling the worlds with gods, sages, spirits, and all living beings.