In the beginning, all things—by reversal, through power, satisfaction, and accomplishment—remained unpossessive and ever inclined toward sharing. From the very elements upward, all beings were described as eaters, lacking in conduct, for the first creation that arose from the Great Principle was that of Brahmā, the supreme lord. Following this, the second creation emerged: the elements themselves, born from subtle essences, known as the elemental creation. The third creation arose from the senses and was called the sensory creation. In this way, the creation of nature was completed, unfolding without the intervention of intellect. The fourth principal creation was that of the immobile beings, recognized as such. Then came the fifth creation, marked by lateral movement and belonging to the animals. Afterward, the sixth creation appeared, characterized by upward flow, known as the divine creation. The seventh creation, with downward flow, was that of humanity. The eighth was the creation of grace, and the ninth, the child creation. Of these, the first three creations were natural and arose without intellect. The five that followed, beginning with the main creation, proceeded with intellect and are thus called modified. At the dawn of creation, Brahmā, from his mind, brought forth those who were alike: Sananda, Sanaka, and the wise Sanātana. The great progenitor also created Ṛbhu and Sanatkumāra. All these, known as yogis, were free from passion and envy, their minds wholly devoted to the Lord and disinclined toward creation. When Sanaka and the others departed, indifferent to the work of creation, Brahmā, desiring to create anew, undertook supreme austerity. Yet, despite his efforts, nothing came forth. After a long time, frustration and sorrow gave rise to anger within Brahmā. As he was overtaken by this anger, tears welled up in his eyes and fell to the ground. From those very tears, beings known as pretas arose. Seeing these beings, born from his own sorrow, Brahmā became displeased with himself. Overcome by anger and resentment, he fell into a deep faint, losing his very life-breath. At that moment, the Lord of Life, Rudra, the blessed one, blue and red in hue, appeared from the mouth of the supreme to bestow incomparable grace. Rudra, the sovereign, made himself both tenfold and single, addressing those great souls thus created. He said, “You have been created by me, dear ones, for the purpose of benefiting the worlds. Therefore, for the establishment and welfare of all beings, for the continuation of creation, strive diligently and without fatigue.” But upon hearing these words, the Rudras wept and fled in all directions. Because of their weeping and running, they became known as ‘Rudras.’ These Rudras are indeed the life-breaths, and these life-breaths are truly great souls. Then, to the lifeless Brahmā, the supreme lord, Maheshvara, the compassionate son of Brahmā, restored the life-breaths. Rudra, his face radiant with joy at Brahmā’s revival, spoke to him in supreme words: “Do not fear, O greatly fortunate one, O Virincha, teacher of the worlds. By me, your life-breaths have been restored. Rise happily, O virtuous one.” Hearing these charming words, as if in a dream, Brahmā gazed slowly upon Hara, whose eyes shone like blossoming lotuses. With his life-breath restored, Brahmā, hands joined and voice gentle, spoke: “By your very sight, you gladden my mind. Who are you, standing before me as the universal form composed of eleven aspects?” Maheshvara, the Lord of gods, touched Brahmā with gentle hands and replied, “Know me as the supreme self, who has come as your son. These eleven Rudras have come to protect you. Therefore, cast off this intense faintness by my grace and awaken as before; you ought to create beings again.” Thus addressed, Brahmā’s mind was filled with joy. The soul of the universe praised the supreme lord with hymns of eight verses: “Salutations to you, blessed Rudra, whose radiance equals the sun! Obeisance to Bhava, whose essence is water and sap, to Sharva, whose form is earth, to Nandi and Surabhi, I bow. Homage to you, O Lord, O Vasava, whose nature is touch; to the blazing one of surpassing brilliance, to the terrible one, to the one whose form is space, and to the one who is mere sound—salutations to you. Salutations to the fierce one, of fierce form, whose essence is the sacrificer; to the great god, to Soma, to you whose form is immortal.” Having thus praised the great god, Brahmā, grandsire of the worlds, addressed the Lord with words of reverent salutation: “O Blessed One, O Lord of past and future, O my son, O Great Lord, you have arisen from my body for the purpose of creation, as the destroyer of Kāmadeva. Therefore, as I am engaged in this great task, grant me your assistance everywhere; you ought to create these beings.” Hearing these words, Rudra, destroyer of the three cities, was purified and, accepting Brahmā’s request, replied, “So be it.” Then the blessed Brahmā, delighted, honored Rudra, and, with Rudra’s permission, proceeded to create other beings as well. By mind alone, he created Marīci, Bhṛgu, Aṅgiras, Pulastya, Pulaha, Kratu, Dakṣa, Atri, and Vasiṣṭha; and before them, he created Dharma and resolve. Thus, these twelve sons of Brahmā, together with Rudra, are proclaimed as the first and ancient householders. From them arise twelve lineages, divine and accompanied by hosts of gods, abounding in progeny and sacred rites, adorned by great sages.