Once the beings had established protections against cold and other hardships, they turned their minds to devising means of livelihood and acquired skill in manual work. In their efforts, they produced grains and pulses—rice, barley, wheat, millet, sesame, priyangu, kodrava, and china. Alongside these, black gram, green gram, lentils, niṣpāva, kulattha, aḍhaka, chickpeas, and hemp were cultivated, making a total of seventeen varieties remembered. These cultivated plants, O King, were recognized, and among them fourteen grains—both cultivated and wild—were deemed suitable for sacrifice. Rice, barley, black gram, wheat, millet, sesame, priyangu, and kulattha formed the core, while śyāmāka, nīvāra, vartula, gavedhuka, veṇuyava, and markaṭaka completed the list. These fourteen, whether grown or gathered wild, became known as sacrificial plants, the most excellent means for the accomplishment of sacrifice. Together with sacrifice, these grains and pulses became the supreme cause of beings. Thus, the wise, knowing both higher and lower truths, performed sacrifices. Day after day, the performance of sacrifice, O best of kings, brought benefit to those who acted seeking reward. For those created in that age, boundaries were established according to place and merit. For the castes and stages of life, O foremost upholder of dharma, duties were set forth, and worlds were assigned to each who properly followed dharma. The place called Prajapatya was remembered for Brahmins, O king; Indra’s realm was for Kshatriyas who did not turn back in battle. Vaishyas who followed their own duty were assigned the place of Maruta, and Shudras who excelled in service received the Gandharva realm. For eighty-eight thousand ascetics with uplifted semen, their remembered place was the same as those who dwelled with their teacher. The seven sages were assigned the forest-dweller’s realm; householders received Prajapatya, and renunciants were given the Brahma-named abode. For yogis, the place is immortal—the supreme abode of Brahman—reserved for those solitary, diligent, and meditative. That supreme place is what the sages perceive, where the moon, sun, and other planets revolve in their cycles. Even today, those devoted to Narayana do not return from there. But for those who violate the Veda and obstruct sacrifice, dreadful realms are declared: Tāmisra, Andhatāmisra, Mahāraurava, Raurava, the forest of sword-leaves, Kālasūtra, and Avīci. This place is for those who abandon their own duty. From his meditation, mental offspring were born. With organs arising from his body, together with bodily faculties, the knowers of the field emerged from the limbs of that wise one. All those previously mentioned—gods and others, immovable beings—came forth, established in the domain of the three qualities. Thus, beings were created, both stationary and moving. Yet, when those offspring did not increase, the wise one created other mental sons, similar to himself: Bhrigu, myself, Pulaha, Kratu, and Angiras. Marici, Daksha, Atri, and Vasistha were also created as mental sons, making nine Brahmas as established in the Purana. Sanandana and others, created earlier by the Creator, did not become attached to the worlds, remaining indifferent to offspring. All those great souls, who had 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. 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. Brahmā instructed Rudra, “Divide yourself,” and then disappeared. As commanded, Rudra split himself into a female and a male form. He divided his male aspect into ten and then into one; likewise, the Lord divided his female aspect into gentle and fierce forms, as well as peaceful ones. He further divided himself into many forms, both dark and fair. Then Brahmā, the self-born Lord, first created Svāyambhuva Manu. He made himself into Manu, the lord of progeny, and the woman named Śatarūpā, purified by austerity. Svāyambhuva Manu accepted her as his wife; from that union, the goddess Śatarūpā was born. Priyavrata and Uttānapāda were their sons; Prasūti and Ākūti were their daughters. Prasūti was given to Dakṣa, and Ākūti to Ruci in ancient times. The lord of creatures took them as wives, and from them was born Dakṣiṇa. From that couple, the highly fortunate son Yajña was born. From Yajña and Dakṣiṇā, twelve sons were born, known as the Yāmas, gods during the reign of Svāyambhuva Manu. From Prasūti, Dakṣa created twenty-four daughters. Listen to their names: Śraddhā, Lakṣmī, Dhṛti, Puṣṭi, Tuṣṭi, Medhā, Kriyā, Buddhi, Lajjā, Vapuḥ, Śānti, Ṛddhi, and Kīrti—these are thirteen.