As Kashyapa inquired, Garuda responded to him, O Rudra, revealing insights born of deep contemplation. Immersed in another thought, Garuda awakened another being to knowledge, and thus began to share his own profound teaching—hear now, O Rudra, the wisdom spoken by Garuda himself, which arises from his very essence. The sage listened to Brahma’s narration about the lotus-born Rudra and Vishnu. Among the gathered sages, Brahma described the worship of the gods at the dawn of creation. He explained the duties of each varna and ashrama, as well as the principles of charity and kingship. The aspects of dharma, desire, wealth, and their supreme knowledge were expounded, along with the limbs of creation and its dissolution. All these teachings were declared by the blessed Garuda in the Garuda Purana. Garuda, having become the vehicle of Hari and the cause of creation and its unfolding, performed wondrous acts. His hunger once seized the cosmic egg within Hari’s belly. Kashyapa, through the power of Garuda’s teaching, revived a tree that had been scorched by Garuda. This blessed and auspicious teaching of Garuda, which grants all desires, is to be recited by you. Within these teachings, the story of creation, dissolution, genealogies, and the ages of Manu are described. Listen, O Rudra, as I declare the origins and other subjects that destroy sin. The divine Nara-Narayana, Vasudeva, and the stainless one are spoken of. All of existence is found in both manifest and unmanifest forms, as well as in the forms of the person and time. The manifest is Vishnu, the unmanifest is the person, and time itself. The creator is without beginning or end—he is infinite, the supreme person. From him arises intellect; from intellect, mind; then space; then wind. The golden egg is Rudra, and within it, Rudra himself abides. Brahma, with four faces, is ever dominated by rajas. Within this cosmic egg lies the entire world: gods, demons, and humans. At the end of the cycle, all is withdrawn, and Hari himself becomes the destroyer. At the close of the age, taking the form of Rudra, he destroys the world. Then, assuming the form of a boar, he lifts the earth with his tusks. The first creation of the great is the deformed one, belonging to Brahma. The third creation is called vaikārika, the creation of the senses. The fourth creation is the principal one, and the immovable beings are remembered as its products. The sixth creation, above the upward-flowing ones, is known as the creation of the gods. The eighth creation is favor, both sattvic and tamasic. The prākṛta and vaikṛta creations, along with the kaumāra, are remembered as the ninth. As Brahma continued his creation, his mind-born sons came forth. Desiring to create the waters, he worshipped his own self. Yearning for creation, first from his lower part, the asuras were born. Having abandoned the body composed of tamas, night arose, bearing the likeness of Shankara. Those with abundant sattva were born from Brahma’s mouth, O Hara! The powerful asuras are of the night, while the gods belong to the day. Then, Sandhyā was created, existing between day and night. When she was abandoned, she became the luminous one called Prāk-sandhyā. Taking only a portion of rajas, she became thin, and from hunger, anger arose within her. Those known as Yakṣas were born from her yawning, and serpents from the shaking of her hair.