Listen, O wise one, to the profound order of time and creation as revealed in the ancient Purāṇa. Six months, as measured in the world of mortals, form a half-year. These halves are called the southern and northern courses of the sun. For the gods, the southern course—the dakṣiṇa—marks their night, while the northern course—the uttarāyaṇa—is their day. A thousand divine years together are called the Kṛta, Tretā, Dvāpara, and Kali yugas. Hear now the measure of these four yugas, divided into twelve parts: four parts belong to Kṛta, three to Tretā, two to Dvāpara, and one to Kali. The ancient knowers describe these as thousands of divine years for each yuga. Each yuga is framed by a twilight, called sandhyā, at its beginning and an equal twilight at its end, each measured in hundreds. The span between these twilights is what is truly called a yuga—Kṛta, Tretā, Dvāpara, or Kali. Thus, the four yugas—Kṛta, Tretā, Dvāpara, and Kali—are proclaimed. A thousand such cycles of four yugas make a single day of Brahmā, O sage. In each day of Brahmā, there are fourteen Manus. Listen to the measure of their time as taught by the wise. In each manvantara—the period of a Manu—the Seven Sages, the gods, Indra, Manu, and the kings who are his sons are all brought forth and, in time, dissolved together, just as in previous cycles. The length of a manvantara is seventy-one and a fraction cycles of the four yugas. In divine reckoning, this is eight hundred and seventy-two thousand years, and there are other thousands, twice as many and more. In human years, the full count of a manvantara is three hundred million, plus sixty-seven niyutas, and twenty thousand more, with no excess. Fourteen such manvantaras make up a day of Brahmā. At the end of this day comes the great dissolution, called the naimittika pralaya. At that time, all the three worlds—Bhū, Bhuvaḥ, and Svaḥ—are dissolved. Those residing in Maharloka, seeking refuge from the cosmic heat, ascend to Janaloka. When the three worlds become a single ocean, Brahmā, whose essence is Nārāyaṇa, rests upon the serpent Ananta, magnified by the absorption of all the worlds. The gods and yogis in Janaloka meditate upon the lotus-born Brahmā. For a night equal in length to his day, Brahmā lies in repose; when that night ends, he creates again, as before. Thus, a year of Brahmā is made of such days and nights, and his supreme lifespan is a hundred such years. O sinless one, one parārdha—the half of Brahmā’s life—has already passed. At the end of that period occurred the great kalpa known as Pādya. Now, in the second parārdha, which is ongoing, the first kalpa is renowned as the Vārāha Kalpa. O revered sage, Maitreya then asked: “Tell me, how did that divine one create the gods, sages, ancestors, and Dānavas, as well as humans, animals, trees, and all beings dwelling on earth, in the sky, and in water? Tell me also, O twice-born, what qualities, natures, and forms Brahmā created in the world at the beginning of creation.” Parāśara replied: “Listen with full attention, Maitreya, as I reveal how the divine Lord created the gods and all the rest. At the dawn of the kalpas, as he contemplated creation, an unconscious creation arose, consisting only of darkness. This darkness is delusion itself, called Tāmisra and Andhasa—a great ignorance in five forms, emerging from the great soul. This fivefold creation existed as he contemplated, but it was without awareness—both inner and outer, devoid of light, veiled in its own nature, and resembling trees in its form. Because these primary trees are declared the main creation, this is called the primary creation. Yet, seeing this creation as ineffective, Brahmā contemplated again and brought forth another. As he meditated, a creation arose with a horizontal current; because their activity was horizontal, it is known as the Tiryaksrotas creation. These beings, beginning with cattle, are well known. Dominated by darkness and ignorance, following mistaken paths, they imagine themselves wise though they are not. Driven by ego and pride, numbering twenty-eight types, they are manifest yet mutually obscure one another. Seeing this creation also as ineffective, Brahmā meditated further, and from his contemplation arose the third creation, the Sāttvika, which flows upward—called the Ūrdhvasrotas. These beings, full of happiness and delight, are unimpeded within and without; luminous inside and out, they are said to be born of the upward current. Content in themselves, this third creation is known as the creation of the gods. When this creation was accomplished, Brahmā rejoiced. Then, seeking a more effective creation, Brahmā meditated with true intent, and from the unmanifest arose the downward-flowing, effective creation. Because these turned away from the upward current, the streams of speech became theirs; abundant in illumination, they were yet afflicted by darkness and dominated by passion. Therefore, they are filled with suffering and repeatedly engaged in action—these are humans, manifest both outwardly and inwardly, who strive ceaselessly. Thus, O foremost sage, six creations have been described: the first is the creation of Mahat, belonging to Brahma; the second is the creation of the subtle elements; the third, called Vaikarika, is the creation of the senses. This Prakritic creation arises, preceded by intellect. The fourth creation is the primary one, and the immovable beings are considered primary. The fifth is the creation of those with transverse streams—the animals; and above them, the sixth creation, with upward streams, is the divine creation of the gods. Thus, O wise one, has the order of time and the unfolding of creation been revealed, as proclaimed by the ancient sages.