Maitreya, the devoted sage, approached his revered teacher Parāśara and humbly asked, “O twice-born, please tell me in detail: what qualities, natures, and forms did Brahmā create in the world at the very beginning of creation?” Parāśara, full of compassion and wisdom, replied, “O Maitreya, listen with full attention as I recount how the divine Lord, Brahmā, brought forth the gods and all other beings at the dawn of creation.” As Brahmā contemplated creation at the start of the kalpas, just as he had done before, the first form of creation arose—an unconscious creation, enveloped in darkness. This darkness was delusion itself, a great and powerful ignorance known as Tāmisra and Andhasa. From the vastness of the great soul, this ignorance manifested in five distinct forms. This fivefold creation existed as Brahmā pondered, yet it was devoid of awareness. It was both inner and outer, without light, veiled in its own nature, and likened to the form of trees—immovable, insentient, and shrouded in darkness. These primary trees are declared to be the main, or primary, creation. However, seeing that this creation was ineffective—lacking movement and purpose—Brahmā resolved to create again. As he meditated further, a new creation emerged, one characterized by a horizontal current. Because the activity of these beings was horizontal, this creation became known as the Tiryaksrotas. These are the animals, beginning with cattle—well known for being dominated by darkness and ignorance. They follow mistaken paths, and though they lack true knowledge, they imagine themselves to possess it. Driven by ego and pride, they number twenty-eight types, each manifest yet mutually obscuring one another. Still, Brahmā found this creation ineffective. So he meditated once more, and from his contemplation arose a third creation, one of sattva, flowing upward—called the Ūrdhvasrotas. These beings were full of happiness and delight, unimpeded both within and without, luminous inside and out. Born of the upward current, they were content in themselves. This third creation is known as the creation of the gods, and when it was accomplished, Brahmā experienced joy. Yet, even after this, Brahmā sought something greater. He contemplated a superior creation, one that would truly fulfill its purpose, recognizing that the previous ones—including the primary creation—had not achieved effectiveness. Thus, with true intent, he meditated, and from the unmanifest arose the downward-flowing, effective creation. Because these beings turned away from the upward current, the streams of speech became theirs. Though abundant in illumination, they were afflicted by darkness and dominated by passion. As a result, they were filled with suffering and repeatedly engaged in action. These are humans, manifest both outwardly and inwardly, ever striving. “O foremost sage,” Parāśara continued, “these six creations have now been described. The first is the creation of Mahat, belonging to Brahmā himself. The second is the creation of the subtle elements. The third, called the Vaikarika creation, is the creation of the senses. Thus, the Prakritic creation arises, preceded by intellect. The fourth creation is the primary one, with immovable beings considered primary. The fifth, called ‘those with transverse streams,’ is the animal creation. Above them is the sixth, the divine creation, with upward streams. Then comes the seventh, the creation with downward streams, which is the human creation. The eighth is the creation of grace, which is both sattvic and tamasic. These five are the modified creations, while the other three are considered natural.” “The ninth, called the Kaumara creation, is both natural and modified. Thus, the nine creations of the progenitor have been fully declared. Both the natural and modified creations are the fundamental causes of the world. O Lord of the world, who creates, what else would you wish to hear?” Maitreya, eager for deeper understanding, said, “O sage, you have briefly described the creation of the gods and others. I wish to hear from you, O eminent sage, in more detail.” Parāśara replied, “Those shaped by their previous actions, praised by the virtuous, remain bound by that fame and are withdrawn at the dissolution of the world. The fourfold progeny—from immovable beings up to the gods, and even Brahmā himself—arose mentally as he undertook creation. Desiring to create the four groups—gods, demons, ancestors, and humans—he united his own self with the elements.” “When the progenitor was thus united with himself, the measure of darkness increased. First, from his lower part, the demons were born as he desired to create. He then released that form, composed of the measure of darkness, and that manifest form became night. Desiring to create further, Brahmā, situated in another form and experiencing delight, gave rise to the gods, predominated by goodness, from his mouth. He abandoned that form, which then became mostly sattvic and turned into day. Thus, the demons are powerful at night, and the gods during the day.” “He then assumed another body, composed solely of sattva, considering it as his father. From this form, the ancestors were born. After creating the ancestors, Brahmā released that form, which became Sandhya—the twilight that stands between day and night. Next, he took on another body, consisting only of rajas, and from that intense rajas, humans were born. The Lord of creatures quickly abandoned that body as well, and it became Jyotsna, the dawn, which is called the earlier twilight. At the coming of Jyotsna, both humans and ancestors are present at the time of twilight.” “Jyotsna (dawn), night, day, and twilight—these four are indeed the bodies of Lord Brahmā, each associated with one of the three gunas. He then assumed yet another body, composed solely of rajas, and from it arose hunger, and from that hunger, desire was born. Then, in the darkness caused by hunger and thirst, the blessed Lord created beings who were misshapen and bearded, and they rushed toward the Lord.” Thus, Parāśara revealed the wondrous and profound story of creation, as it unfolded from the mind and will of Brahmā, the progenitor of all beings.