In the beginning, the great Lord, the creator, divided himself into two halves: one became a female form, the other remained male. The female half was named Śatarūpā, and she was also known as Sāvitrī. She was recognized by many names—Sarasvatī, Gāyatrī, and Brahmāṇī. Though born from his own body, Brahmā regarded her as his daughter. Upon seeing her, Brahmā was struck by desire, his heart stirred by her beauty. He exclaimed repeatedly, “Oh, her beauty! Oh, her beauty!” so captivated was he by her radiance. The sages, led by Vasiṣṭha, called out to him, “Sister!” to remind him of Śatarūpā’s relation, but Brahmā could see nothing but her face, entranced by her loveliness. Again and again, he uttered, “Oh, her beauty! Oh, her beauty!” bowing low and gazing at her once more. Śatarūpā, of excellent complexion, moved modestly, circling her father before her sons, wishing to avoid his gaze. As she did so, faces began to manifest on Brahmā: one appeared on his right, pale-cheeked and astonished; another, beaming with wonder, arose on his western side. A fourth face appeared behind, afflicted by the arrows of desire, and yet another face emerged in the same manner due to his passion. As Śatarūpā rose up, taking a new form out of curiosity, Brahmā undertook severe austerities for the purpose of creation. However, all that he had accomplished was destroyed because of his desire to approach his own daughter. Then, a fifth face appeared above, and the Lord covered it with matted locks as it manifested. Brahmā then addressed his sons, born from himself, instructing them, “Create beings everywhere—gods, asuras, and humans.” Obeying his command, they went forth and created various beings. When their work was done, Śatarūpā remained, bowing in reverence. The Soul of the Universe, Brahmā, then took Śatarūpā as his wife. United with her out of intense desire, the bashful Lord enjoyed her in the abode of the lotus. For a hundred divine years, just as ordinary people do, they lived together. After a long time, a son was born to Śatarūpā—Manu. This son was known as Svāyambhuva, and also called Virāṭ. Because of his similarity in form, quality, and nature, he was called the primeval man. From him were born many sons, renowned for their vows, called the Vairājas. From Svāyambhuva, seven sons and then another seven were born. All those beginning with Svārociṣa, possessing forms equal to Brahmā, and those headed by Uttama, followed. Now, you are the seventh among them. At this point, a doubt arose: “Alas, this coming together of kindred is even more distressing. How did the lotus-born not incur fault by this act? And how did a marital relationship arise among those of the same lineage? Remove this doubt of mine, O Lord.” The answer was given: “This divine first creation is born of the quality of passion; it is beyond the senses, and likewise, its embodied forms are beyond the senses. It is composed of divine radiance, arising from divine knowledge; it cannot be described by mortals with fleshly eyes. Just as serpents know their own paths and celestial birds know the sky, so too only the divine know the ways of the divine—not humans. For the gods, there is no distinction of proper or improper, nor do they reap auspicious or inauspicious results; therefore, O king, such judgment is not fitting for men. Moreover, Brahmā, the four-faced one, is the presiding deity of all the Vedas; and Gāyatrī is said to be a limb of Brahmā. Whether formless or with form, that pair is declared. Wherever the blessed Viśvakarman is, there too is the goddess Sarasvatī; wherever Bhāratī is, there too is the lord of creatures. Just as heat is never seen without shadow, so too Gāyatrī never leaves the side of Brahmā. The collection of the Vedas is called Brahma, and Savitri is established upon it; therefore, O Lord, no fault arises in the approach to Savitri. Nevertheless, long ago, Prajapati became ashamed after approaching his own daughter, and Brahma cursed the god of love. Brahmā said to Kamadeva, ‘Because my mind was agitated by your arrows, Rudra will soon reduce your body to ashes.’ Kamadeva sought to appease Brahmā: ‘O giver of honor, you should not curse me here for your own reason. I was created by you, O four-faced one, as the cause of agitation of the senses in all embodied beings. Without distinction between woman and man, I am always and everywhere to agitate the mind; this was declared by you before, O Lord. Therefore, I am not at fault, though you have cursed me thus. Grant me your favor, O blessed one, so that I may regain my body again.’ Brahmā replied, ‘When the interval of Vaivasvata arrives, a descendant of the Yadu lineage named Rama will be born as a mortal, relying on your strength. Descending to destroy the demons, he will dwell in Dvaraka. Then, you will become the son of his brother, who is equal to him. Thus, obtaining a body and enjoying all pleasures, afterwards, at the end of the Bharata dynasty, you will be born as the son of King Vatsa. You will attain lordship over the Vidyadharas until the dissolution of creation; having obtained happiness through righteousness, you will come near to me.’ Thus, Kamadeva, endowed with both curse and favor, filled with both sorrow and joy, departed as he had come. A question was then raised: “Who is this called Yadu, in whose lineage Kama was born? How was he burned by Rudra, and what then became of Kamadeva? In the lineage of Bharata, whose creation was there formerly, and what was it? Tell me all this from the beginning, for I am in doubt.” And so, the story continues, as these mysteries of creation, lineage, and destiny are revealed.