In the beginning, the sacred Yajurveda appeared, resplendent with its many meters and suffused with the radiance of the primordial sound Oṃ. It was rich with hymns, Brāhmaṇa passages, and mantras, all directed toward the fulfillment of sacrifice. Alongside it stood the Sāmaveda, itself abundant in meters and preeminent among all songs, accompanied by the celestial Gandharvas led by Viśvāvasu, whose music filled the atmosphere. The Brahma Veda, fierce in its ritual instructions and closely linked with the practices of the Atharvāṅgirasas, manifested with two bodies and two heads, bearing the marks of its profound mysteries. Surrounding these were the accents and musical notes, the stobha syllables, and the intricate divisions of etymology and accentuation. All these found their support in the sacred Vaṣaṭkāra, with the rules of restraint and release woven throughout. Present, too, was the radiant goddess Ilā, the directions and their lords, the divine maidens, their wives, and the Mothers—all resplendent, each bearing their own names and forms. They all took on the aspect of Varuṇa and became the very breath in the mouth of the god who performed the sacrifice. Beholding this wondrous assembly, Svayambhu—the Self-born—was filled with the creative urge of a Brahmarshi. In that moment, his seed fell upon the earth, impelled by the force of creation. Without hesitation, he gathered this seed with a ladle and spoon, and, as the Grandfather, offered it as clarified butter in the sacred fire, accompanied by mantras. From this sacrificial act, the Lord of Creatures generated the multitude of beings. His energy, released in the sacrifice, gave rise to the fiery principle within the worlds, along with the pervasive darkness, and the qualities of sattva and rajas. From this energy, endowed with these qualities and abiding in space and darkness, all beings were born, their origin marked by the fiery nature within the darkness. As sons born of action emerged, Svayambhu took his own seed and once again offered it into the vessel of clarified butter. Each time the seed was thus offered, great seers appeared—radiant in form and endowed with sevenfold creative qualities. When the seed was offered into the fire, a brilliant sage named Kavi emerged from the flame. Witnessing his birth, Hiranyagarbha proclaimed, “You are Bhṛgu,” and thus he became known as Bhṛgu. Mahadeva, seeing this Brahmin thus manifested, addressed the Lord, saying, “This one, born of my desire for a son and my consecration, has been produced by you; let this Bhṛgu be my son.” Svayambhu consented, and so Mahadeva accepted Bhṛgu as his own. Because his birth was also linked to Varuṇa, Bhṛgu is known as Varuṇa’s son. The second seed fell upon glowing coals, and from their union the limbs formed and Angiras was born. Agni, witnessing this birth, spoke to Brahma: “Since I have received the seed, let this second one be mine.” Brahma agreed, and thus Angiras is known as the son of Agni. When Brahma, the creator of worlds, offered his seed six more times, six Brahmas were born, as tradition declares. First among them was Marici, arising from the rays, and in that sacrifice his son Kratu was born. The third, named Atri, means “I am the third.” Pulastya was produced from sharp hair, and Pulaha from long hair—each remembered by these origins. Vasuman, who rests upon the earth, arose from among the Vasus and is known as Vasiṣṭha by those who understand Brahman. Thus, these six great seers are the mind-born sons of Brahma. These illustrious progenitors increased the world’s creatures, and thus the sons of Brahma are called the lords of creation. From these great sages, other ancestors were produced—seven groups of seers, renowned throughout the worlds. The lineages of Marici, Bhṛgu, Angiras, the Paulastyas, Paulahas, the famous Vāsiṣṭhas, and the Ātreyas—these were the groups of ancestors, celebrated across the worlds. These ancient ones, O dear one, were radiant, unprecedented, and luminous, as is well known. Among them, Yama is the king; those with faults are restrained by the Yamas, while others are lords of beings, whose names are to be heard with reverence: Kardama, Kaśyapa, Śeṣa, Vikrānta, Suśruvas, Bahuputra, Kumāra, Vivasvān, and Śuciśravā. Pracetas, Ariṣṭanemi, Bahulasva, and Prajāpati are also named among the lords of progeny, along with many others. The exalted Vālakhilyas were born from the tips of Kuśa grass—swift as thought, all-pervading, and sovereign over the earth. From the ashes that dispel impurity arose the Vaikhānasa groups of sages, esteemed among the Brahmarṣis, devoted to austerity and sacred knowledge. From his streams were born the Aśvins, equal in form, pure and stainless, arising from the eyes. The eldest lords of beings were born from his streams, while seers emerged from his hair follicles, and others from the impurities of sweat. The months are fierce, the fortnights their junctions; the years, days, and nights are governed by the harsh light, their father. What is fierce is called red, and red is considered gold; that which is friendly is known, and smoke is said to be the animals. The flames are the Rudras, and from them the Ādityas are born; from the embers arose the divine and human lights. Brahmā, born from Brahman, is the first in the world of mind, the fulfiller of all desires, and there a maiden is mentioned. Brahmā, the teacher of the gods, is pleased with the thirty-three gods, and these lords of beings will generate all creatures. By his favor, all the lords of beings and ascetics would sustain these worlds and their rites from the very beginning.