In a time of great inquiry, questions arose about the origins and nature of two mysterious beings: “Who is your origin, and by whom have you been appointed? Who is your creator, your protector, and by what name are you known?” To this, it was revealed that the worlds know the supreme as the One—unfathomable and thousand-eyed. Through union with this One, the two could come to understand their own actions and names. It was further declared, “O wise one, there is nothing higher in this world than us; by our presence, the universe is veiled in darkness and passion. We are formed from these very qualities, surpassing even the sages. Though righteous, we are difficult to overcome for all embodied beings, for we remain concealed.” Their influence bewildered the world, for they were hard to transcend in every age. They stood as the cause of desire, the impetus for sacrifice, and the means to attain heaven. Wherever happiness is joined with joy, wherever fortune and fame arise, and whatever is desired by anyone—these, too, are contemplated by the two. One of them spoke of how, through effort and yogic vision, he first attained union. Having established this, and endowed with qualities, he had taken refuge in sattva, the quality of harmony and purity. The supreme, endowed with yoga and wisdom, known as Yoga and Sattva, was recognized as the creator of passion and darkness, and the very origin of the universe. From him, all beings are born—those of sattvic nature and others as well. Indeed, the Lord would subdue both of these beings by a portion of himself. As the story unfolds, the glorious Nārāyaṇa, while in deep sleep, by his own power, created Brahmā from his arm—an arm vast as many leagues. As Brahmā emerged, the two beings, drawn by the might of Nārāyaṇa’s arm, moved about like two plump birds, loosened and unsteady. Eventually, the two approached the eternal God—Padmanābha, Hṛṣīkeśa—and, bowing with reverence, stood before him. They acknowledged, “We know you as the source of the universe, the one supreme person. Protect us both for the sake of purpose; this is why we have come. You, whose vision never fails, are known as eternal. Therefore, we have come to behold you directly.” With humility, they asked for a boon: “O wondrous God, subduer of foes, you whose vision never fails, we bow to you, conqueror in battle. We desire a boon from you.” The Lord, addressing them, asked, “Tell me quickly, for what purpose, O best of Asuras, have you, granted renewed life, again sought to live in secret?” The two replied, “O Lord, in whose presence no one has died, we desire death from you, O Great Vowed One; let death come to us from you.” The Lord granted their wish, saying, “So be it; you two shall indeed be foremost in the future. There is no doubt you will be; I speak this truth to you both.” Then, granting them this boon, the eternal, supreme God, the best of gods, churned them—Yama and Yamī, born of passion and darkness—with his own thigh. Meanwhile, Brahmā, seated upon a lotus, shone with great brilliance, his arms raised in severe austerity. His radiance dispelled darkness, and he was established in all dharmas, like the thousand-rayed sun. Then, assuming another form, Śambhu—Nārāyaṇa the imperishable, the illustrious teacher of yoga—arrived. Kapila, the wise teacher of Sāṃkhya and foremost of Brāhmaṇas, along with another great soul devoted to the field, praised him. These two, having arrived, spoke to Brahmā, who was of immeasurable energy, knowledgeable in the distinctions of the highest and the lowest, and honored by the great sages. Brahmā, firmly bound to the Self and established in the world, the leader of all beings, was worshipped in the three worlds. Upon hearing their words, Brahmā, the knower of yoga, created the three worlds as declared in the Veda of Brahmā. He also produced a son for Śambhu, a sage, and stood silent before him, restraining his speech in that unchanging darkness. As soon as this mind-born son was created, he spoke to Brahmā, “What shall we do to assist you? Let the venerable sage declare it.” It was revealed, “This is Kapila, O Brahmā, and likewise composed of Nārāyaṇa; he speaks your true essence—O great-minded one, do that.” For this purpose, Brahmā arose again and, with joined palms, said, “I am ready to serve you both; what shall I do?” He was instructed, “That which is true, imperishable Brahman, of eighteen forms—whatever is true, whatever is right, remember that supreme state.” Hearing these words, Brahmā went to the northern direction and, through the brilliance of knowledge, attained the state of Brahmā. Then, with his great mind, Brahmā conceived and created the second world, called Earth. He asked, “What shall I do, Grandfather?” and, having been commanded, approached Brahmā. He practiced devotion to Brahma and, having reached the earth from the intermediate region, attained the supreme state and joined the others. When that son also departed, the Lord created a third, skilled in the pursuit of liberation—the illustrious Bhūrbhuva by name. Having attained the role of protector of cows, he too followed the path of the other two. Thus, these three sons of the great-souled Śambhu have been described. Taking these sons with him, Brahmā went to the state he had earned, and the blessed Nārāyaṇa, Kapila, and the lord of ascetics did likewise. The time in which those two attained liberation is indeed the same as Brahmā’s; thereafter, he undertook a most severe vow. Yet, Brahmā, the sole Lord, did not find delight. Practicing austerity, he produced from half his body an auspicious wife, thus continuing the divine unfolding of creation.