O wise ones, there are many views about the forces that shape our lives. Some call it fate; others, who contemplate the elements, say it is inherent nature. Yet others declare that effort, action, and fate each bring forth results according to their own essence. But these perspectives remain incomplete—they do not see it as one, nor as entirely separate, nor as something beyond both. Thus, it cannot be described simply as one thing, nor as many things merely called by different names, nor even as a combination of both. Those who are attached to action perceive differences everywhere. But those established in sattva, the quality of purity and harmony, see all with equal vision. The names and forms of all beings are but the unfolding of what has already been fashioned. In the very beginning, the Great Lord, Brahmā, shaped from the words of the Veda the names of the seers and the rituals prescribed in the Vedas. At the end of each cosmic night, he bestows upon those newly born the very same things—such is the creation of Brahmā, whose own birth is unmanifest and mysterious. When that night ends, beings are seen once more, having attained perfection through the mind. Thus, both stationary and moving creatures are created anew. Yet, when these excellent beings, though created, did not multiply, Brahmā, shrouded in darkness, was overcome with sorrow. Turning his mind towards decisive understanding, Brahmā looked within and saw that the sole cause was this covering of darkness. Abandoning the qualities of rajas (activity) and sattva (purity), he rested in his own essential nature. But from that sorrow, the Lord of the world created suffering. Afterwards, Brahmā dispelled the darkness, and the qualities of rajas and sattva covered it. When darkness was suppressed, a pair emerged. From darkness was born unrighteousness; from sorrow, violence. From the union of these two fierce forces, yet another was produced. When the Lord’s life departed, affection enveloped him, and Brahmā cast off his own radiant form. He then divided his body in two—one half became a man, and the other half a woman, who was born as Śatarūpā. Moved by desire, the Lord created her as Prakṛti, the bearer of all beings. By her greatness, she pervaded and established herself in both heaven and earth. Brahmā’s former body remains, enveloping the heavens, while from the half he fashioned as a woman, Śatarūpā was born. This goddess, Śatarūpā, performed severe and most difficult austerities for countless years, and by her devotion, she obtained as her husband the illustrious man. This man is known as Svāyambhuva Manu, the self-born, whose period of seventy yugas is called a Manvantara. Manu obtained Śatarūpā, a wife not born from a womb. With her, he enjoyed union, and thus she is called Rati, the embodiment of pleasure. Their first union took place at the dawn of the kalpa. From their union, Brahmā created Virāj, who became the cosmic man, Virāṭ. Śatarūpā became the empress, and Manu, born of Virāj, created the progeny of all beings. From Virāj, the man, Śatarūpā was born, and she bore two sons—Priyavrata and Uttānapāda—both renowned throughout the worlds. She also bore two illustrious daughters: Devahūti and Ākūti. Svāyambhuva Manu gave his daughter Prasūti to Dakṣa. Dakṣa is to be known as Prāṇa, the vital force, and Manu is called Saṃkalpa, the resolve. The lord of creatures, Ruci, accepted Ākūti as his wife, and by mind, a virtuous pair was born to them: Yajña and Dakṣiṇā, the divine twins. From Yajña and Dakṣiṇā, twelve sons were born. These sons are called the Yāmas, gods of the Svāyambhuva period, remembered as the sons of Yajña. Ajita and Śukra, two other groups, were also created by Brahmā, but the Yāmas, born first, became dwellers in heaven. From Prasūti, daughter of Svāyambhuva, the mothers of the worlds were born. In her, the lord Dakṣa begot twenty-four daughters. All of them were greatly fortunate, with lotus-like eyes, endowed with enjoyment, and known as mothers of yoga. All were speakers of Brahman, all mothers of the universe—among them were Faith, Lakṣmī, Steadfastness, Contentment, Nourishment, Intelligence, and Action. Others included Discernment, Modesty, Beauty, Peace, Success, and Fame. These thirteen, the lord Dharma accepted as wives, the daughters of Dakṣa, as appointed by the Self-born. The remaining younger daughters, eleven in number and with beautiful eyes, were Satī, Khyāti, Sambhūti, Smṛti, Prīti, Kṣamā, Saṃnati, Anasūyā, Ūrjā, Svāhā, and Svadhā. These daughters were given in marriage to other great sages: Rudra, Bhṛgu, Marīci, Aṅgirās, Pulaha, Kratu, Pulastya, Atri, Vasiṣṭha, the Pitṛs, and Agni. Satī was given to Bhava (Rudra), Khyāti to Bhṛgu, Sambhūti to Marīci, Smṛti to Aṅgirās, Prīti to Pulastya, Kṣamā to Pulaha, Saṃnati to Kratu, Anasūyā to Atri, Ūrjā to Vasiṣṭha, Svāhā to Agni, and Svadhā to the Pitṛs. Now, hear of their offspring: all these greatly fortunate ones are established throughout the various beings. In all the cycles of Manu, until the cosmic dissolution, Faith gave birth to Kāma (Desire), and Darpa (Pride) is said to be the son of Lakṣmī. From Dhṛti (Steadfastness) came Niyama (Restraint), from Tuṣṭi (Contentment) came Saṃtoṣa (Satisfaction), from Puṣṭi (Nourishment) came Lobha (Greed), and from Medhā (Intelligence), Śruta (Learning) as son. Thus, through the interplay of divine forces, austerity, and union, the progenitors of the worlds, the gods, sages, and qualities that shape all existence, were brought forth at the beginning of creation.