From the primordial darkness, unrighteousness came into being, and from sorrow, violence arose. When these two fierce forces united, another powerful entity was produced. At this pivotal moment, as the Lord’s life withdrew, affection enveloped him, prompting Brahmā to relinquish his own radiant form. Brahmā then divided his body in two, becoming a man with one half and a woman with the other. This woman was born as Śatarūpā. Out of desire, Brahmā created her as Prakṛti, the bearer of all beings. By the greatness of Śatarūpā, she pervaded and established herself throughout heaven and earth. Brahmā’s former body remains enveloping the heavens, and from the half fashioned as a woman, Śatarūpā was born. This goddess, Śatarūpā, undertook severe and most arduous austerities for countless years. Through her devotion, she obtained as her husband the illustrious man, Svāyambhuva Manu. His reign, lasting seventy yugas, is known as a Manvantara. Manu obtained Śatarūpā, a wife not born from a womb, and with her enjoyed union; thus, she became known as Rati, the embodiment of pleasure. Their first union took place at the dawn of the kalpa. Brahmā created Virāj, who became the cosmic man, Virāṭ. Śatarūpā became the empress, and the man born of Virāj was known as Manu. This Manu, born of Virāj, created the progeny of all beings. From Virāj, the man, was born Śatarūpā, who bore two sons: Priyavrata and Uttānapāda, both renowned throughout the worlds. She also bore two illustrious daughters, Devahūti and Ākūti, from whom many creatures were born. Svāyambhuva Manu gave Prasūti to Dakṣa. Dakṣa is known as Prāṇa, and Manu is called Saṃkalpa. The lord of creatures, Ruci, accepted Ākūti as his wife, and from Ākūti, a virtuous pair was born to Ruci by mind: Yajña and Dakṣiṇā, the twin offspring. From Yajña and Dakṣiṇā, twelve sons were born, known as the Yāmas, gods of the Svāyambhuva period. The Yāmas, born first, became dwellers in heaven. Brahmā also created two groups, Ajita and Śukra, but the Yāmas were the first to inhabit heaven. From Prasūti, daughter of Svāyambhuva, the mothers of the worlds were born. In her, the lord Dakṣa begot twenty-four daughters, all greatly fortunate, with lotus-like eyes, endowed with enjoyment, and mothers of yoga. All were speakers of Brahman and mothers of the universe: Faith, Lakshmi, Steadfastness, Contentment, Nourishment, Intelligence, and Action. Discernment, Modesty, Beauty, Peace, Success, and Fame—these thirteen daughters were accepted as wives by the lord Dharma. These were indeed his wives, appointed by the Self-born. For the remaining younger daughters, eleven with beautiful eyes, their names were: Satī, Khyāti, Sambhūti, Smṛti, Prīti, Kṣamā, Saṃnati, Anasūyā, Ūrjā, Svāhā, and Svadhā. These daughters were accepted by other great sages: Rudra, Bhṛgu, Marīci, Aṅgirās, Pulaha, Kratu, Pulastya, Atri, Vasiṣṭha, the Pitṛs, and Agni. Satī was given to Bhava, 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. From these unions, all greatly fortunate, various offspring were established in the beings of the universe. Through all the cycles of Manu until cosmic dissolution, Faith gave birth to Kāma, and Darpa was born as the son of Lakṣmī. Dhṛti gave birth to Niyama, Tuṣṭi to Saṃtoṣa, Puṣṭi to Lobha, Medhā to Śruta. Kriyā gave birth to Daṇḍa and Samaya, Buddhi to Bodha and Pramāda. Lajjā gave birth to Vinaya, Vapuḥ to Vyavasāya, Śānti to Kṣema, and Siddhi to Sukha. Kīrti gave birth to Yaśas—these are the sons of Dharma. From Prīti, the goddess, Harṣa was born as son to Kāma. Thus, the creation and progeny of Dharma have been described. From Adharma was born Hiṃsā, and from her, Nikṛti and Anṛta as sons. From Nikṛti came two: Bhaya and Naraka, and from them, Māyā and Vedanā. From Māyā was born Mṛtyu, the taker of beings, and from Vedanā, Duḥkha and Raurava. From Death were born disease, old age, sorrow, anger, and envy—all offspring marked by suffering and unrighteousness. Their wives and sons are considered possessions, and thus this tamasic creation arose, governed by the law of dharma. Commanded by Brahmā to create beings, Nilalohita, reflecting upon his wife Satī, produced offspring from himself. He did not make them greater or lesser than himself; Krittivasa generated thousands upon thousands, all equal to himself in mind. Such is the sacred account of creation and progeny, as established by the divine will and wisdom.