A prosperous householder, it is said, should always extend hospitality to his relatives, especially when a wealthy family member encounters another who has fallen into distress. In such moments, the duty is clear: the fortunate must care for the less fortunate among their kin. Whatever wrongs or sins the fallen relative may have committed, the prosperous one who neglects to help shares equally in that burden. In the evening, after sunset, it is proper to honor the guest according to established rules. The householder should do his utmost to welcome the guest, offering a bed, a seat, and nourishing food. In this way, dear one, the responsibilities of household life are rightly fulfilled. Upon the shoulders of the householder rest the Creator, the gods, the ancestors, and the great sages—all bestowers of welfare—as well as guests and relatives. When the householder performs his duties, even animals, birds, and all small creatures are satisfied. It was here that the sage Atri himself composed verses to guide householders. Listen, then, to the teachings of Atri, meant for those who honor the gods, ancestors, guests, and relatives. If he has the means, the householder should also offer food on the ground to dogs, outcastes, and birds, as well as to his wives and his teacher. Each day and evening, he should perform the Vaiśvadeva rite, making offerings of meat, rice, vegetables, and whatever else has been prepared in the home. This sacred portion must be offered first, before the householder partakes of his own meal, in accordance with the proper rules. At this point, Krauṣṭuki inquired, “You have described the creation of humans after the stream-born beings. O Brahmin, please tell me in detail how Brahmā created, and how he brought forth the various kinds of beings. How did he create the castes, and what are their qualities? What duties are prescribed for Brahmins and others?” Markandeya replied: “In the beginning, as Brahmā set out to create, intent upon truth, he brought forth a thousand pairs from his mouth. These beings, born thus, were filled with sattva and their own inner brilliance. Next, from his chest, Brahmā created another thousand pairs, who were dominated by rajas—energetic and impatient by nature. Then, from his thighs, he produced a thousand pairs characterized by both rajas and tamas, those inclined toward desire. Finally, from his feet, he brought forth a thousand pairs dominated by tamas, lacking prosperity and of little intelligence. As excitement arose among these beings, living creatures began to appear in pairs, filled with mutual desire. From that time on, throughout this cycle, all beings have originated in pairs. In those days, women did not experience a monthly period, so even when they united with their partners, conception did not occur immediately. Instead, at the end of their lifespan, each would give birth to offspring, and only once. Thus, from that time forward, beings have arisen in pairs. In that ancient age, offspring were produced instantly by the power of meditation and the mind, each endowed with pure senses and five attributes. Such was the first human creation, O Prajāpati, and from their descendants this world was filled. These early humans roamed freely along rivers, lakes, oceans, and even mountains, experiencing only gentle heat and cold. They enjoyed natural satisfaction in the objects of the senses, and among them there was no opposition, hatred, or envy. Wandering everywhere, they lived joyfully, without fixed abode or desire. In time, however, flesh-eating spirits, serpents, demons, envious people, animals, birds, crocodiles, fish, and reptiles came into being. These were of lower birth, or born from eggs, and were the offspring of unrighteousness. At that time, there were no roots, fruits, or flowers, nor were there seasons or years. Time itself was always pleasant, never too hot or cold, and wondrous accomplishments arose as time passed. Morning and midday brought satisfaction to all, and whenever they wished, their desires were fulfilled effortlessly. Yet, for some, desire led to the exertion of the mind, and through the subtlety of water, various delightful accomplishments appeared. Another kind of being arose, able to grant every wish; their bodies required no purification, and they remained perpetually youthful. Offspring were born in pairs without intention, always together in form and lifespan, living and dying at the same time. These beings lived among one another without desire or aversion, all equal in form and longevity, with neither superiority nor inferiority. For thousands of years, humans lived with a fixed lifespan, free from suffering or calamity. At certain times and places, the earth itself was entirely so, until, as is the nature of beings, destruction eventually came with the passage of time. Gradually, all those wondrous accomplishments faded everywhere, and when all was lost, people fell from the sky. Then, wish-fulfilling trees known as ‘house-trees’ appeared in abundance, providing every enjoyment. In the beginning of the Tretā Yuga, people lived on these trees, but as time passed, sudden passion arose among them. Month by month, as the seasons turned, conception occurred repeatedly. With the rise of passion, even the house-trees responded: on some, great branches fell; on others, garments and ornaments appeared as fruits. From the hollows of these trees, honey was produced—fragrant, colorful, and flavorful, strong yet unfermented—sustaining the people at the dawn of the Tretā Yuga. But as time continued, even these fortunate beings became filled with greed once again.