The wise, established in the Self, perceive the Supreme Lord—the source from whom all creation flows. It is from this blessed source that Brahmā, the creator, brings forth the multitude of beings. Among these, there appears a form: with matted hair, fearless, three-eyed, and radiant in hues of blue and red. In the unfolding of creation, Brahmā addresses the Lord of the worlds, saying, “O Lord, I shall bring forth the beings of the world; you, in turn, create those who are inauspicious.” He then declares the presiding deities over various realms—rivers, oceans, mountains, trees, and herbs, as well as the lords of time: fortnights, months, solstices, years, and ages. From Brahmā’s being, the great sages arise: Dakṣa, Atri, Vasiṣṭha, Dharma, and Saṃkalpa. From his head is born the sage Aṅgiras, from his heart, Bhṛgu. Saṃkalpa emerges from the very essence of resolve, becoming the grandsire of all the worlds. From Brahmā’s apāna arises the steadfast Kratu, and from his samāna, the sage Vasiṣṭha. Moved by these powers, Dharma himself assumes human form and is set into motion. Desiring to create, he turns inward and engages his own self. First, from his lower body, are born the Asuras, his sons—beings of darkness. For the night, filled with darkness, brings sleep to all creatures. Then, as Brahmā shines forth, the gods are born from his mouth. Thus, the gods—endowed with righteousness—worship their creator. When Brahmā contemplates himself as the ancestor, the forefathers (pitṛs) are born. The body, pierced by his intent, becomes the twilight. Among all forms, the forefathers’ form—twilight—is exalted. Those who are united with the night worship this middle form, the meeting of day and night. Next, humans, his sons enveloped in passion, are born. The radiance of this creation becomes what the sages call the morning twilight. Again, Brahmā assumes a form dominated by darkness and passion, and from this, his sons—the powerful night-wanderers—are born. Further, he creates others, infused with both passion and darkness. Some are born from his mouth, others from his belly; from his hairs spring the wild, fruit-eating women. From his mouth, Brahmā first creates the Agniṣṭoma, the foremost of sacrifices. From the right side of his mouth come the Bṛhat Sāman and the Uktha; from the western side, the Vairūpa and Atirātra; from the northern side, the Anuṣṭubh and Savairāja. Thus, as Brahmā, the lord of creatures, continues his work, he brings forth beings both immobile and mobile—the imperishable and the perishable, the stationary and the moving. These beings, created again and again, eventually return to him. Absorbed back into their source, they find their rest, which is pleasing to the creator. It is Brahmā himself who assigns to each being its function and role. In the beginning, the great Lord fashioned all creation from the very words of the Veda. And when the night ends, the unborn one returns these beings to their places once more, ensuring the eternal cycle of creation and dissolution.