These beings, though endowed with clarity, are also shrouded in darkness and dominated by rajas—the quality of passion and restlessness. Because of this, suffering is widespread among them, and they are compelled into ceaseless activity. Now, O blessed one, listen as I describe to you the six types of creation. The first is the creation of Mahat, the great principle; the second is the emergence of the subtle elements. The third is known as the Vaikarika creation, and the fourth is the creation of the senses. Altogether, these constitute the Prakrita, or natural, creation, arising through the power of intellect. The fourth creation is considered primary, in which stationary beings are regarded as foremost. The creation called ‘tiryak-srotas’ is named after those very beings. In the same way, among the ‘urdhva-srotas’, the seventh is the creation of humans, and the eighth is the creation of grace, which contains both sattvic (pure) and tamasic (dark) qualities. Of all these, five are called 'vaikrita', or modified creations, while three are known as 'prakrita', the natural ones. The ninth, called 'kaumara', is unique, being both prakrita and vaikrita. Thus, these nine creations of Prajapati—some natural, some modified—are the fundamental causes of the world. I have explained these to you; what else would you like to hear? At this, the Earth herself spoke: “O Achyuta, the creation of Brahma, born from the unmanifest, has arisen in nine forms. How did this creation expand, O Lord? Please tell me.” Sri Varaha replied: “In the beginning, Brahma created Rudra and others, all rich in austerity. Then came Sanaka and his brothers, as well as Marichi and the rest. These sages—Marichi, Atri, Angiras, Pulaha, Kratu, Pulastya, Prachetas, Bhrigu, Narada as the tenth, and the great ascetic Vasistha—were brought forth. Sanaka and the others were directed by Brahma to follow the path of renunciation, while Marichi and the rest, except for the sage Narada, were engaged in the path of action. That first Prajapati, born from Brahma’s right thumb, produced through his lineage all the worlds of moving and unmoving beings. From the daughters of Daksha were born the gods, demons, Gandharvas, serpents, and birds—all supremely righteous. Rudra, renowned by that name, was born from Brahma’s wrath, emerging from the furrowed brow of the Supreme Lord. Fierce and terrifying, with a form half male and half female, he was instructed by Brahma to divide himself—and then he vanished. Following Brahma’s command, Rudra made himself twofold—male and female. He divided the male aspect tenfold and also singly, so that eleven Rudras, born from Brahma, became renowned. Thus, I have briefly told you the story of Rudra’s creation, O sinless one. Now, I shall summarize the greatness of the ages. Krita, Treta, Dvapara, and Kali are the four great ages. In these times, the noble souls—kings who bestowed abundant gifts—and the gods and demons established dharma and performed mighty deeds. Listen to this. In the first cycle, Manu Svayambhuva ruled. He had two sons, Priyavrata and Uttanapada, both surpassing ordinary men in their deeds and devoted to righteousness. King Priyavrata, a great sacrificer endowed with ascetic power, performed many grand sacrifices and gave generously. He established his sons, including Bharata and others, over the seven continents, and then, seeking spiritual merit, went himself to a vast and blessed land to undertake great austerity. While this universal monarch was engaged in his penance, the sage Narada came to see him, wishing to meet the one who followed dharma. Seeing Narada, radiant as the sun and descending from the sky, Priyavrata rose joyfully to greet him. He offered Narada a seat, water to wash his feet, and welcomed him with kind words and hospitality. After their conversation, the king respectfully questioned Narada, the knower of Brahman. Priyavrata asked: “O revered one, tell me of any marvel you have seen or heard of in this Krita age.” Narada replied: “I have indeed witnessed a wonder, Priyavrata. Yesterday, O king, I traveled to the island called Shveta, where I saw a lake adorned with blooming lotuses. On its shore, I beheld a maiden with wide, beautiful eyes. Amazed, I gazed at her, this girl with long, lovely eyes. I approached her and asked, ‘Who are you, gentle one? How did you come here? What is your purpose? Tell me, beautiful one, what you intend to do.’ She looked at me steadily, her eyes unblinking, and remained silent, lost in remembrance. In that moment, all the Vedas, all scriptures, the teachings of yoga, and the traditions of the Vedas vanished from my memory. O King, as soon as I beheld her, everything was instantly taken away by the maiden. Amazed and dismayed, I was overcome with anxiety and sorrow. Seeking refuge in her, I looked to her for help. At that very moment, a divine man appeared within her body. Within her heart was another, and upon his chest yet another—splendid, red-eyed, and radiant like twelve suns. Thus, I saw three men within the maiden’s body. But in a moment, O virtuous one, only the maiden remained; the men had vanished from my sight. Then I questioned the goddess, that maiden: ‘How have my Vedas been lost? O blessed one, tell me the cause of their disappearance.’ The maiden replied, ‘I am the mother of all the Vedas, known as Sāvitrī. Because you did not recognize me, your Vedas were taken from you.’ When she had spoken thus, O King, filled with wonder and ascetic power, I asked her, ‘Who are these men? Tell me, beautiful one.’ The maiden answered: ‘He who dwells in my body, with beautiful eyes and perfect limbs, is the god Nārāyaṇa himself, called the Ṛgveda. As fire, he quickly burns away sins through recitation. He whom you saw within his heart is Brahmā of great might, abiding in the form of the Yajurveda. And he who is seated upon his chest, pure and radiant, is Rudra in the form of the Sāmaveda. Like the sun, he is remembered as one who swiftly destroys sins.’ Such is the wondrous vision I beheld, O King.