After the earlier acts of creation, the seventh great manifestation was that of human beings, those whose vital energies flow downward. The ninth creation was that of youths, marking both the natural and the modified types of beings. O best of sages, know that all the principal and subsequent creations unfolded in a sequence, each guided by a prior intelligence. In the beginning, the Lord brought forth the sages Rbhu and Sanatkumara. Yet, their minds remained wholly absorbed in the Supreme, and not even for a moment did they turn their thoughts toward the act of creation. At that very instant, by the mysterious power of the supreme creator, they became enveloped in his maya, the divine illusion. Nārāyaṇa, the great yogi, ever delights in the hearts of yogis, and though he engaged in deep austerity, he did not attain any particular result from it. Then, from his eyes—now filled with anger—drops of tears fell upon the cosmos. From those tears arose Mahādeva, the supreme refuge, whose form shone with hues of blue and red. Established in the very Self, Mahādeva became visible to the wise as the supreme Lord. Meanwhile, the blessed Brahmā continued his work, creating the various beings of the worlds. Mahādeva appeared in a wondrous form: with matted hair, free from all fear, three-eyed, and adorned in blue and red. Addressing Mahādeva, Brahmā said, “O Lord of the world, I shall create beings; you, in turn, create those who are inauspicious.” Thus, the process of creation expanded further. Now, hear of all those who preside over the various realms: the rivers, the oceans, the mountains, the trees, and the herbs. Likewise, the divisions of time—fortnights, months, solstices, years, and ages—came into being. Among the great progenitors were Dakṣa, Atri, Vasiṣṭha, Dharma, and also Saṃkalpa. From Brahmā’s head arose the sage Aṅgiras; from his heart, Bhṛgu was born. Saṃkalpa, the very embodiment of resolve, sprang from his own resolve, becoming the grandsire of all the worlds. From Brahmā’s apāna, the unwavering Kratu emerged; from his samāna, the sage Vasiṣṭha was born. Assuming a human form, Dharma was set in motion by these great beings. Wishing to continue creation, Dharma engaged deeply with his own self. From his lower body, the sons known as the Asuras were born first. Because the night is filled with darkness, all beings rest and sleep during it. Then, from Dharma’s mouth, the gods were born as he shone forth with brilliance. Therefore, O wise one, the gods—endowed with righteousness—worship him as their origin. When Dharma considered himself as the ancestor, the forefathers (Pitṛs) were born. Pierced by his own power, that very body of his immediately became the twilight. Among these forms, the twilight—embodying the forefathers—is the most exalted. At that time, those united with the night worshipped this middle form between day and night. Thereafter, his sons, humans enveloped in passion, were born. That radiance, O sages, became what is called the morning twilight. Dharma again assumed a form dominated by both darkness and passion. From this, his sons—powerful night-wanderers, filled with darkness and passion—were born. Then, the Lord created others, possessed by both passion and darkness. Some he created from his mouth, and others he brought forth from his belly. From his hairs were born the wild women who lived on fruits. From his mouth, he first created the Agniṣṭoma, the foremost among sacrifices. And from the right side of his mouth, he created the Bṛhat Sāman and the Uktha, sacred hymns of great power. Thus, through the will of the Lord and the unfolding of his creative energies, the worlds and their myriad beings came into existence, each with its own form, function, and presiding spirit.