O noble king, listen as I recount the wondrous process of creation as revealed in ancient wisdom. The fifth creation, known as the creation of grace, came into being in four distinct forms: by reversal, by accomplishment, by power, and by contentment. Following this, the sixth creation emerged, called bhūtādi, consisting of beings who lack awareness of what has passed or is present. These beings are marked by their grasping nature and are further divided according to their tendencies. Some act purely by impulse, while others follow habitual chanting—these are known as the bhūtādikas. Thus, six creations have been described: the first is the creation of mahat, the great principle of intelligence, and the second is the creation of Brahmā himself. This second creation is also remembered as the creation of the tanmātras, the subtle elements, and is known as the creation of the elements. The third, called vaikārika, is the creation of the senses. All these, O king, are considered the prākṛta creation, arising from intellect. The fourth, the primary creation, is remembered as the main stationary beings—plants and immovables. The creation called tiryaksrotas is that of the animals, and following that, the sixth is the creation of the gods, known as ūrdhvasrotas. After these, the seventh creation is that of human beings, those with speech-channels. The eighth is the creation of grace, sāttvika in nature, while the tāmasa creation is also included. Of these, five are known as the modified creations, and the first three are called primary. The ninth, called the kaumāra creation, is both primary and modified. Thus have the nine creations of the Lord of creatures been described—both primary and modified—which are the root causes of the world. What more would you wish to hear of the Lord’s creative acts? Bhīṣma then addressed the sage, saying: “The creations of the gods and others, as well as of the great teacher, have been told briefly. I wish to hear the details, O best of sages.” Pulastya replied: “All beings are shaped by their actions, whether auspicious or inauspicious. Because of the reputation gained through their deeds, they are not released but are withdrawn at dissolution. All beings, from gods to immovables, O king, are of four kinds.” As Brahmā set forth to create, the mind-born beings were produced. Then, four groups emerged: gods, asuras, ancestors, and humans. Desiring to create these, Brahmā engaged his own self, and from his liberated aspect were born the wicked beings of the Lord of creatures. From the lower part of the creator, as he willed to create, the asuras were first born. Displeased with this form, he abandoned that evil, darkness-formed body. That body, when cast aside, became night, O king. Entering another body, the creator then brought forth the gods, who were filled with delight. Those filled with sattva arose from the mouth of Brahmā, O king, and that body too, once abandoned, became day, consisting mostly of sattva. Thus, the strong asuras are active at night and the gods during the day. Thereafter, Brahmā took on another body, composed solely of sattva. Considering the creation of ancestors, the pitṛs, Brahmā brought them forth and then abandoned that body as well. This body, when left behind, became twilight, the interval between day and night. Then, he assumed yet another body, this time consisting solely of rajas. From this rajas-dominated body, humans were born, O best of the Kurus. That body too was soon abandoned by the Lord of creatures, and it became light, known as the morning twilight. At the coming of this light, humans and ancestors arise in strength. O king, at the time of twilight, these beings emerge. Light, night, day, and twilight—all four are manifestations of the Lord. The bodies of Brahmā are intimately connected with the three guṇas—sattva, rajas, and tamas. Then, once more, he took on a body consisting solely of rajas. From the hunger of Brahmā, anger was born, arising as a personification of hunger. Famished and in darkness, the Blessed One thus created this being. Deformed and driven by desire to eat, these beings rushed toward Brahmā. Those who said, “Let us protect him,” became known as Rakshasas. Others, who said, “Let us eat,” became Yakshas. At the sight of these, the terrified Creator’s hair began to fall out. Those who lost their heads grew new ones; from their crawling, serpents were born, and because of their deficiency, they are called snakes. Then, from the enraged Creator, beings embodying wrath were produced—fierce and tawny, they became flesh-eaters. As Brahmā drank from the cow, Gandharvas arose from him at that moment. As he drank speech, Gandharvas were thus born from him. Having created these, the Blessed Brahmā, impelled by his own power, then created other birds by his own will. He made birds from his chest, and from his mouth he created goats. From his belly, the Lord of creatures produced cows and buffaloes. From his feet, he created horses, elephants, donkeys, wild oxen, deer, camels, mules, and other kinds as well. Medicinal plants, bearing fruits and roots, were born from his hair at the beginning of the Treta Yuga, at the dawn of the kalpa, O best of kings. Having properly created animals and plants, Brahmā assigned them to the sacrifice: the cow, goat, buffalo, sheep, horse, mule, and donkey. These are called domestic animals. Now hear of the wild ones: the carnivore, the cloven-hoofed, the elephant, the monkey as the fifth, and the bird. Camels are the sixth kind, and reptiles are the seventh. The Gayatra and the Rc verses, the Trivrt, Soma, and Rathantara—he created all these. From his mouth, he brought forth Agnistoma, the foremost of sacrifices, the Yajus verses, the Trishtubh meter, and the fifteenfold Stoma as well. From his southern mouth, he produced the Brihatsaman and the Uktha, the Sama hymns, the Jagati meter, and the seventeenfold Stoma. From his western mouth, he produced the Vairupa and Atiratra, the twenty-onefold Atharvan, and the Aptoryama as well. Thus, O king, did the Lord of creatures, Brahmā, bring forth the many forms of life, the divisions of time, and the sacred rites, each arising from his very being, establishing the order and harmony of the universe.