At the dawn of each cosmic cycle, Brahmā, endowed with power and stirred by the creative energy, sets forth creation anew, his divine will ever intent on bringing forth the worlds. Eager to understand this process, Bhīṣma respectfully asks the sage Pulastya to explain how Brahmā accomplished the “downstream” creation—the world of humans. Specifically, Bhīṣma wishes to know how beings of different natures and qualities came into existence, and what duties were prescribed for each group, especially the Brāhmaṇas and others. Pulastya replies, recounting the ancient events: In the beginning, as Brahmā desired to create, beings imbued with abundant goodness were born from his mouth. These were devoted to virtue and purity. From Brahmā’s chest arose others, filled with passion, while a mixture of passion and darkness emerged from his thighs. From his feet, Brahmā created those dominated by darkness. Thus, from the mouth, chest, thighs, and feet of Brahmā, the fourfold order—Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras—came into being. Brahmā established this fourfold order as the supreme means for performing sacrifice, for it is through sacrifice that the gods are nourished, and from the gods’ grace, rain falls to nourish humanity. Righteous sacrifices, performed by those devoted to good deeds and virtuous conduct, are the source of all well-being. Such people, always following the right path and shunning unrighteousness, are able to attain whatever realm they desire—be it heaven, liberation, or any agreeable abode. The beings created by Brahmā were thus established in their respective orders, pure in conduct, steadfast in virtue, and free from afflictions. They lived as they wished, their hearts and minds pure, practicing spotless dharma. With their minds fixed on the pure Lord, they perceived the highest knowledge—Brahman itself—by which the supreme state is attained. But then came the influence of Time, also called Virin̄ci. Time is said to be the cause of beings’ fall into saṃsāra, the cycle of birth and death, which is dreadful, impure, and fleeting. Arising from unrighteousness, darkness, and greed, this principle gives rise to passion and similar qualities among living beings. As these qualities increase, the innate accomplishments of beings begin to diminish, and the eight higher accomplishments, such as self-control, also appear but eventually wane. When these accomplishments are exhausted and sin grows, beings become afflicted by the sufferings of duality—pleasure and pain, joy and sorrow. In response to these afflictions, they began to build fortresses in mountains, forests, near water, and in woodlands. Cities and villages arose, and within them, houses were constructed to protect against the hardships of cold, heat, and other discomforts. Having secured these protections, people devised various means of livelihood and developed skill in manual work. The earth yielded rice, barley, wheat, millet, sesame, priyangu, kodrava, and china. Other grains and pulses—black gram, green gram, lentils, niṣpāva, kulattha, aḍhaka, chickpeas, and hemp—were also produced, making a total of seventeen remembered varieties. Of these, fourteen cultivated and wild grains are particularly suitable for sacrifice: rice, barley, black gram, wheat, millet, sesame, priyangu, kulattha, śyāmāka, nīvāra, vartula, gavedhuka, veṇuyava, and markaṭaka. These grains, both cultivated and wild, are considered the best offerings for sacrifice, which is itself the supreme cause of the sustenance of beings. Thus, the wise, knowing both the higher and lower truths, perform sacrifices, understanding their profound importance. Day after day, the performance of sacrifice brings benefits to those who act with the desire for reward. For the people created in that age, Brahmā established boundaries according to place and merit. He set forth the duties for each caste and stage of life, and for those who follow dharma properly, he designated their respective worlds. For Brāhmaṇas, the realm called Prajapatya is remembered; for Kṣatriyas who never retreat in battle, the world of Indra is designated. Vaiśyas who fulfill their duties attain the realm of the Maruts, and Śūdras excelling in service reach the Gandharva world. For eighty-eight thousand ascetics who have preserved their vital energy, as well as those who dwell with their teachers, the same place is remembered. The seven sages are associated with the world of forest-dwellers, householders with Prajapatya, and renunciants with the world named after Brahmā. For yogis—those solitary, ever-diligent, and meditative—the supreme abode is immortal, the highest realm of Brahman. This supreme place is perceived by the sages, while the moon, sun, and other planets revolve in their cycles of return. Yet, those who are devoted to Nārāyaṇa do not return even today from that supreme abode. Pulastya also describes the dreadful realms for those who violate the Veda and obstruct sacrifice: Tāmisra, Andhatāmisra, Mahāraurava, Raurava, the forest of sword-leaves, Kālasūtra, and Avīci. These places are designated for those who abandon their own duties. Thus, Pulastya concludes, from the meditation of Brahmā, mental offspring were born, each established in their own order and duty, completing the account of the creation and the worlds destined for all beings.