O Bharata, listen as I recount the wondrous beginnings of creation, as revealed in the ancient wisdom. From the intellect was born Delusion, and from Ego sprang forth Pride. Delight arose from the throat, and Death was born from the eyes. From the middle of the hand appeared a son of Brahma. Thus, nine sons emerged, and with them, a tenth child—a daughter renowned as Angaja, the tenth offspring of Brahma. Delusion, it is said, arises from the intellect; ego is remembered as its own force, while anger and intellect are named for their distinct qualities. The three gunas—sattva, rajas, and tamas—are declared to be the fundamental qualities of all existence. When these are in equilibrium, it is called the state of creation. Some call this primordial state Pradhana, others the Unmanifest; but it is this alone that creates and transforms all beings. When the gunas are disturbed, three divine forms come into being—one essence, divided into three: Brahma the creator, Vishnu the sustainer, and Maheshvara the destroyer. From the transformed Pradhana arises the Great Principle, known as 'great' because it is the source of all worlds. From this Great Principle emerges Ego, which increases the multitude of living beings. From Ego, I will speak of the five senses governed by knowledge, and the five others, governed by action. The five senses are hearing, touch, sight, taste, and smell. The five organs of action are excretion, generation, hands, feet, and speech. Each sense has its corresponding object: sound, touch, form, taste, and smell. Each organ of action has its respective function: elimination, enjoyment, grasping, movement, and speech. The mind is the eleventh, endowed with both action and understanding. The subtle senses are its components, and the wise declare the mind to be their essence. Because the subtle elements reside within it, the body is so called; and due to this union, the living being is termed 'embodied' by the learned. Impelled by the desire to create, the mind brings forth creation. From the subtle element of sound, space arose, possessing the quality of sound. From the transformation of space came air, which holds the qualities of sound and touch. From the subtle element of touch in air, fire was born, possessing sound, touch, and form. Through its transformation, fire became threefold, and from it, water arose, endowed with four qualities. Water, born from the subtle element of taste, is most characterized by taste. From the subtle element of smell, earth was born, endowed with all five qualities, and is most marked by smell. Thus, with these elements, the Purusha—the twenty-fifth principle—experiences the world. Subject to the will of the Lord, this individual self is described by the wise. Thus, the body of man is composed of twenty-six elements. Because it consists of these elements, this system is called Sāṃkhya by Kapila and others. Having established these principles, the Creator fashioned the world. Brahma placed Sāvitrī in his heart for the purpose of creation and became absorbed in contemplation. As he recited, he broke through his pure body. He divided himself into two halves: one became a female form, the other remained male. The female was known as Śatarūpā and also called Sāvitrī. She is also revered as Sarasvatī, Gāyatrī, and Brahmāṇī. Brahma regarded her, born from his own body, as his daughter. Beholding her beauty, the Lord was stirred, pierced by the arrows of desire. "Oh, her beauty! Oh, her beauty!" exclaimed the Lord of creatures. Seeing this, Vasiṣṭha and the others cried out, "Sister!" But Brahma saw nothing but her face, entranced by her loveliness. Again and again, he exclaimed in wonder, bowing low and gazing upon her. Out of modesty before her sons, Śatarūpā circled her father, wishing to avoid his gaze. As she moved, a face appeared on Brahma's right, pale and astonished; another, radiant with wonder, appeared on the west; a fourth arose behind, on the left, afflicted by desire. Yet, driven by his passion, a fifth face appeared above, which Brahma covered with matted locks as it manifested. All this arose from his desire to approach his own daughter, and the austerities he performed were for the sake of creation. Yet, all his earlier efforts were destroyed because of this desire. Then Brahma spoke to his sons, born from himself: "Create beings everywhere—gods, asuras, and humans." Thus commanded, they created various beings and went forth upon their tasks. But one remained, bowing in reverence to Brahma. The Soul of the Universe then took as wife the blameless Śatarūpā. United with her out of intense desire, the Lord, though bashful, enjoyed her in the lotus abode. For a hundred divine years, as ordinary people do, they lived together. In time, a son was born to them—Manu. He is known as Svāyambhuva, and also called Virāṭ. Because of his likeness in form, quality, and nature, he is called the primeval man. From him were born many sons, famed for their vows, called the Vairājas. From Svāyambhuva, O blessed one, came seven, and then another seven. All those beginning with Svārociṣa, possessing forms equal to Brahma, and those headed by Uttama—thus, you are now the seventh among them. Hearing this, a question arose: "Alas, how did the lotus-born Brahma not incur fault by this act? How did a marital relationship arise among those of the same lineage? Remove this doubt of mine, O Lord." The answer is thus: 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. Such is the mysterious and wondrous unfolding of the universe, as revealed in the sacred tradition.