O King, know that human beings have the capacity to attain heaven, liberation, or any realm they desire; each soul journeys to the place most agreeable to them. In the beginning, Brahmā created these beings and established them within the fourfold order. They were pure-hearted, steadfast in good conduct, and unwavering in their devotion to dharma, O best of kings. Living as they wished, free from afflictions, their minds and hearts were spotless and pure. Their thoughts were fixed upon the pure Lord, and through that purity, they perceived the true knowledge of Brahman, by which the supreme state is attained. But then, the entity known as Time—or Virin̄ci—became the cause for their fall into saṃsāra, the cycle of birth and death, which is dreadful, impure, and fleeting. This principle, born from the seed of unrighteousness, darkness, and greed, became the root of passion and similar qualities among these beings, O King. As a result, their innate accomplishments did not arise in abundance, and the eight other accomplishments, such as control, also began to manifest. When these accomplishments diminished or were exhausted, and sin increased, the beings became afflicted by the suffering of dualities—pleasure and pain, heat and cold. Seeking relief, they constructed fortresses in mountains, forests, wetlands, and woodlands, and also built cities and villages, O King. In these places, they built houses to protect themselves from the afflictions of cold, heat, and other hardships. With these protections in place, they devised means of livelihood and acquired skill in manual work. They produced rice, barley, wheat, millet, sesame, priyangu, kodrava, and china—various grains and pulses. They also cultivated black gram, green gram, lentils, niṣpāva, kulattha, aḍhaka, chickpeas, and hemp—seventeen types in all. These cultivated plants, O King, and fourteen grains—both cultivated and wild—were deemed suitable for sacrifice. Among them were rice, barley, black gram, wheat, millet, sesame, priyangu, and kulattha as the eighth. Additionally, śyāmāka, nīvāra, vartula, gavedhuka, veṇuyava, and markaṭaka were recognized. These fourteen, both cultivated and wild, are known as sacrificial plants—the best means for accomplishing sacrifice. Together with sacrifice, they are the supreme cause of beings. Thus, the wise—those who know both higher and lower truths—perform sacrifices. The daily performance of sacrifice, O best of kings, brings benefit to those who act seeking reward. For those created in that age, boundaries were established according to place and merit. Duties were set forth for the castes and stages of life, and worlds assigned to each who properly followed dharma. The place called Prajapatya is remembered for Brahmins; Indra’s realm is for Kshatriyas who do not turn back in battle. The place of Maruta is for Vaishyas who follow their own duty, and Gandharva for Shudras who excel in service. For eighty-eight thousand ascetics with uplifted semen, their place is the same as those who dwell with their teacher. The seven sages are remembered in the place of forest-dwellers; householders in Prajapatya, and renunciants in the Brahma-named realm. For yogis, the abode is immortal—the supreme place of Brahman, where solitary, diligent, and meditative yogis reside. That supreme place is perceived by the sages; the moon, sun, and other planets revolve, coming and going in its presence. Even today, those devoted to Narayana do not return from there. But Tāmisra, Andhatāmisra, Mahāraurava, and Raurava—the dreadful forest of sword-leaves, Kālasūtra, Avīci—are reserved for those who violate the Veda and obstruct sacrifice. Such places are declared for those who abandon their own duty. From Brahmā’s meditation, mental offspring were born. With organs arising from his body and bodily faculties, the knowers of the field emerged from his limbs. All those previously mentioned—gods and others, immovable beings—were established in the domain of the three qualities. Thus, beings were created, both stationary and moving. When these offspring did not increase for Brahmā, he created other mental sons, similar to himself: Bhrigu, myself, Pulaha, Kratu, and Angiras; Marici, Daksha, Atri, and Vasistha—nine Brahmas established in the Purana. Sanandana and others, created earlier by the Creator, remained unattached in the worlds, indifferent to offspring. All these great souls, having come to know the truth, were free from passion and envy; among such impartial ones, the creation of the worlds took place. Then, from Brahmā arose a great wrath, capable of burning the three worlds. From his anger, a blazing mass of flames appeared. At that time, from the furrowed and wrath-ignited brow on his forehead, a radiance emerged, burning the entire three worlds. From this radiance, Rudra arose, shining like the midday sun, fierce in form, with a body half-male and half-female.