Of all the elements that make up a living being, the mind is considered the eleventh. It is unique, for it possesses both the qualities of action and understanding. The subtle senses are its components, and the wise declare that the mind is, in fact, the very form of these senses. The body, so called because the subtle elements dwell within it, becomes the seat of the living being. And, because the living being is united with this body, the learned refer to it as the “embodied one.” It is the mind, stirred by the urge to create, that initiates creation itself. From the subtle element of sound, space came into being, endowed with the quality of sound. Then, from the transformation of space arose air, which held both sound and the quality of touch. From air, through the subtle element of touch, fire was born. As fire transformed, it became threefold, possessing sound, touch, and form. From the transformation of fire, water emerged, carrying four qualities. Water, born from the subtle element of taste, is characterized mostly by taste. Finally, from the subtle element of smell, earth arose, endowed with all five qualities, and is distinguished most by its fragrance. With these elements, the superior intellect is established. Thus, the twenty-fifth principle, Purusha, experiences the world through them. Subject to the will of the Lord, this individual self is described by the wise as well. Thus, the human body is said to be composed of twenty-six elements. Because it is made up of these principles, this system is called Sāṃkhya by Kapila and other sages. With these elements established, the Creator fashioned the world. Desiring to create the worlds, the Creator placed Sāvitrī within his heart and became deeply absorbed in contemplation. As he recited, his pure body was pierced by the power of this intent. Then, he divided himself: one half became a female form, and the other half remained male. The female was known as Śatarūpā, and she is also called Sāvitrī. Śatarūpā is none other than Sarasvatī, Gāyatrī, and Brahmāṇī. The Lord regarded her, born from his own body, as his daughter. Upon seeing her, the Lord was overcome with agitation, struck by the arrows of desire. “Oh, her beauty! Oh, her beauty!” he exclaimed, captivated by her radiance. The sages, led by Vasiṣṭha, cried out, “Sister!” But Brahmā’s gaze was fixed only on her face. Again and again, Brahmā uttered, “Oh, her beauty! Oh, her beauty!” Bowing low, he gazed at her once more. Out of modesty before her sons, Śatarūpā circled her father, wishing to avoid his gaze. As she circled him, a face appeared on his right, pale and astonished, and another, radiant with wonder, arose on the western side. A fourth face emerged behind, on the left, afflicted by desire. Then, driven by his passion, yet another face appeared above as she rose up in that form, curious to see. The severe austerities Brahmā performed were all for the purpose of creation. But all that he had created was destroyed because of his desire to approach his own daughter. Then, for that wise one, a fifth face appeared above, and the Lord covered it with matted locks as it manifested. Brahmā then addressed his sons, born from himself: “Create beings everywhere—gods, asuras, and humans.” Thus commanded, they went forth and created various beings. When they had departed to fulfill their task, one remained, bowing in reverence. The Soul of the Universe then took the blameless Śatarūpā as his wife. United with her in intense desire, the Lord, though bashful, 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 them—Manu. He is known as Svāyambhuva, and is also called Virāṭ. Because of his similarity in form, quality, and nature to the original being, he is called the primeval man. From him were born many sons, renowned for their vows, known as the Vairājas. From Svāyambhuva, O greatly fortunate one, came seven and then another seven. All those beginning with Svārociṣa, possessing forms equal to Brahmā, and those headed by Uttama—just so, you are now the seventh among them. Hearing of this coming together of kindred, one might wonder: 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, O Lord. 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, and 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 between proper and improper, nor do they reap auspicious or inauspicious results; therefore, O king, such judgments are not fitting for men. Moreover, the four-faced Brahmā 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 always 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 Brahmā cursed the god of love. “Because my mind was agitated by your arrows,” he declared, “Rudra will soon reduce your body to ashes.” Then Kamadeva, the god of love, sought to appease the four-faced one: “O giver of honor, you should not curse me here for your own reason.