In ancient times, the sages recited a verse honoring Nārāyaṇa, the divine whose form as Brahmā is both the origin and dissolution of the world. The waters themselves are called ‘nārā,’ for they are the offspring of Nara; since their abode was first his, he is remembered as Nārāyaṇa. At the dawn of creation, as Nārāyaṇa contemplated the birth of the universe, a manifestation composed of darkness arose within him, without conscious awareness. This darkness appeared in five distinct forms: darkness itself, delusion, great delusion, Tamisra, and what is called Andha—each a kind of ignorance that took shape in the great soul. Absorbed in meditation, Nārāyaṇa established a fivefold creation. This creation, however, was veiled—neither manifest outwardly nor inwardly, its nature concealed, consisting of immobile beings. The wise know this as the primary creation. As he continued to meditate, a superior creation emerged, known as the ‘tiryak-srotas’—the lateral stream—so called because its current flows sideways. This creation began with animals, who are known to be led astray from the right path. Brahmā, the Four-Faced One, considered this ‘tiryak-srotas’ also as ineffective. Then arose the ‘urdhva-srotas’—the upward stream—which is threefold, characterized by sattva and adherence to righteousness. From this stream came the gods, who move upward and are born from all wombs. Again, the Lord Prajapati reflected, considering those originating from the primary creation and others as ineffective. Then he contemplated the ‘arvāk-srotas’—the downward stream—in which humans arose, who are considered effective. These humans are abundant in clarity but also overwhelmed by darkness and dominated by rajas; thus, suffering is prevalent among them, and they are ever active. O fortunate one, thus have six creations been described: the first is the creation of Mahat, the second is of the subtle elements; the third is the Vaikarika creation, and the fourth is called the creation of the senses. Together, these constitute the Prakrita, or natural, creation, arising through intellect. The fourth is the primary creation, with immobile beings as its main feature; the ‘tiryak-srotas’ is named for these beings. Likewise, among the ‘urdhva-srotas,’ the best is the seventh, the human creation; the eighth is the creation of grace, which is both sattvic and tamasic. Of these, five are called ‘vaikrita’—modified creations—and three are ‘prakrita’—natural creations; the ninth, called ‘kaumara,’ is both prakrita and vaikrita. Thus, the nine creations of Prajapati have been described—both prakrita and vaikrita—as the fundamental causes of the world. The Earth then asked: “O Achyuta, the creation of Brahma, born from the unmanifest, has arisen in nine forms. How did it grow, O god? Tell me this.” Sri Varaha replied: “First, Brahma created Rudra and others, rich in austerity; then Sanaka and others were created, as well as Marichi and the rest. Marichi, Atri, Angiras, Pulaha, Kratu, Pulastya of great brilliance, Prachetas, Bhrigu, Narada as the tenth, and Vasistha of great austerity. Sanaka and the others were engaged by Brahma in the path of renunciation; Marichi and the rest, except for the sage Narada, were engaged in the path of action. That first Prajapati, born from the right thumb, in the beginning, through his lineage, produced this world of moving and unmoving beings. The gods, the demons, the Gandharvas, serpents, and birds—all were born from Daksha’s daughters, and all are supremely righteous. Rudra, renowned and born from wrath, emerged from the furrowed brow of the supreme lord. Fierce and exceedingly terrifying, with a form half male and half female, he was told by Brahma to divide himself, and then vanished again. Thus instructed, he made himself twofold—female and male; he divided the male aspect tenfold and also singly; from this, eleven Rudras, born from Brahma, became renowned. This account of the creation of Rudra has been briefly told. Now, I shall narrate the greatness of the ages in summary. Krita, Treta, Dvapara, and Kali are the four ages; in these, the great souls—kings who gave abundant gifts—and the gods and demons established dharma and performed deeds. In the first cycle, Manu Svayambhuva existed; he had two sons, Priyavrata and Uttanapada, both devoted to righteousness and whose actions surpassed those of men. King Priyavrata, a great sacrificer endowed with ascetic power, performed various grand sacrifices with abundant gifts. Establishing his own sons, including Bharata and others, in the seven continents, he himself went to the vast, blessed land and undertook great austerity. While the universal monarch was engaged in austerity, Narada approached him there, desiring to see the one who followed dharma. Seeing Narada in the sky, radiant like the sun, the king rose joyfully to greet him. He offered him a seat and water for his feet, and with words of welcome and other courteous exchanges, they spoke to each other. At the end of their conversation, the king questioned Narada, the knower of Brahman. Priyavrata asked: “O revered one, tell me, Narada, of any wonder you have seen or heard in this age called Krita.” Narada replied: “I have seen a wonder; listen, Priyavrata. Yesterday, O king, I went to the island called Shveta, where I saw a lake adorned with blooming lotuses. On the shore of that lake, I saw a maiden with wide eyes; amazed, I beheld that girl with long, beautiful eyes. I asked her then, O king, she who spoke sweetly: Who are you, O gentle one? How are you here? What is your purpose here? Tell me, O beautiful one, what you intend to do. Thus addressed by me, she gazed at me with unblinking eyes and remained silent, remembering, until I attained supreme knowledge. All the Vedas, all the scriptures, the teachings of yoga, and the traditions of the Vedas were forgotten by me.