Desiring to bring forth the fourfold groups of beings—gods, asuras, ancestors, and humans—along with Rudra, the divine ordinance was set within the primordial waters. For the sake of creation, Brahmā, the Grandfather, concentrated deeply and engaged his own self in meditation. From his mouth, he first generated the gods and, in due order, the ancestors. From his loins arose the asuras, and from his lower parts, humans came forth. From the refuse, afflicted by hunger, the rākṣasas were born. Brahmā’s sons, mostly of the qualities of darkness and passion—powerful beings who roam at night—such as serpents, yakṣas, spirits, and gandharvas, were also brought into existence. Birds emerged from his feathers, and winged creatures from his chest; from his sides, serpents came forth. From his feet, he created horses, elephants, śarabhas, wild oxen, and deer. Herbs, fruits, and roots sprang from his hairs, along with the Gāyatrī, Ṛc, the threefold Sāman, and Rathantara. From his mouth, Brahmā produced Agniṣṭoma, the foremost among sacrifices, as well as the Yajus, the Triṣṭubh meter, and the Stoma of fifteen parts. He also brought forth the Bṛhatsāma, the Uktha, the Sāma hymns, the Jagatī meter, and the seventeenth Stoma from his mouth. From his western face emerged the Vairūpya, the Atirātra, the twenty-first Atharva, and the Āptoryāma sacrifice. From his northern face, he produced the Anuṣṭubh and the Vairāja; and from his limbs, beings of varied forms arose. Thus, yakṣas, piśācas, gandharvas, hosts of apsarases, humans, kinnaras, rākṣasas, birds, animals, and serpents were born. The imperishable, the immovable and moving, all known as Sthāṇu, along with their previously created actions, entered into these beings. These very actions are repeatedly assumed by beings as they are created again and again—whether violent or gentle, righteous or unrighteous, true or false. Influenced by these actions, beings take on their nature, and thus diversity is seen among the great elements, the senses, and even in liberation. The creator himself assigned the functions, names, and forms of all beings, as well as the manifestation of natural entities. In the beginning, the Grandfather fashioned from the words of the Vedas the names of sages and the usages found in those sacred texts. At the end of each cycle, he gave to those born the same forms and marks as before, with various appearances in succession. These same forms and states are seen at the beginning of each era; thus, the creation of the world arises spontaneously, set in motion by the instruments of creation. The transformation of Prakṛti, from the great principle to the particular, is adorned with the radiance of the moon and sun, and encircled by planets and stars. It is further adorned with rivers, oceans, mountains, and delightful, prosperous regions of various kinds. In that Brahma forest, the unmanifest Brahmā moves, all-knowing, established by the grace of the Lord, originating from the seed of the unmanifest. This cosmic tree has intellect as its great branch, the senses as inner hollows, the measure of the great elements, and pure shoots of particularities. Abundant with the blossoms of righteousness and unrighteousness, yielding the fruits of pleasure and pain, the eternal Brahma tree is the source of life for all beings. The sages say its head is the sky, its navel is space, its eyes are the moon and sun, its ears are the directions, its feet are the earth; this inconceivable Self is the mover of all beings. From its mouth arose the Brāhmaṇas, from its chest the Kṣatriyas, from its front the Vaiśyas, and from its thighs and feet the Śūdras; all castes were born from its limbs. At this point, the assembled brāhmaṇas spoke: “You have described the creation by the Supreme Self, Bhava, from the mouth of the Four-faced One; yet, we have a doubt regarding this. The foremost of gods, Virūpākṣa, radiant, bearing the trident, Hara, the embodiment of time, the blessed Rudra with matted hair, dark and red-hued—he who, when the end of the age arrives, in anger withdraws this world along with Brahmā, Viṣṇu, and even Fire—before whom Brahmā and Viṣṇu bow in fear, for he contracts the worlds, and those two remain under his control—this very god, who formerly created Brahmā and Viṣṇu from his own body, is indeed always the lord who ensures their welfare and sustenance. How then did the blessed Rudra, the ancient primeval god, Śambhu, become the son of Brahmā, whose birth is unmanifest? We have also heard before that Prajāpati and Viṣṇu were mutually created from Rudra, each from the other's body. How then did these two, who are the causes of all beings, arise from each other, taking the roles of guṇa and pradhāna? There is nothing you have not been asked, nor anything you have not heard; as a devoted disciple of the Blessed One, you remember everything. Tell us the truth, just as Brahmā, the all-pervading, spoke to the sages; we, full of faith, wish to hear the glorious deeds of the Lord.” The wise one replied, “This question has rightly been asked by you, O wise brāhmaṇas skilled in inquiry; my grandfather was asked the same in ancient times. Therefore, I shall now explain how Rudra originated, and also how Brahmā and Viṣṇu mutually arise again. These three, born directly from the Great Lord, are the causes of the universe, both moving and unmoving, and are the reasons for creation, preservation, and destruction. Endowed with supreme sovereignty, inspired by the Supreme Lord, ever established in his power, they are always capable of performing their respective functions.