Then, the seventh creation came forth—the human creation, known for its downward-flowing energies. Following this, the eighth creation was brought into being: the creation of grace, which is marked by both the qualities of sattva (goodness) and tamas (inertia). These five—the creations of beings with distinct qualities—are considered modified, while the previous three are understood to be natural, arising directly from primordial causes. The ninth creation is called the Kaumara creation, which stands as both natural and modified. In this way, the nine creations of the progenitor have been fully described, each playing a fundamental role as the causes of the world’s diversity. Thus, O Lord of the world, the origins of creation have been recounted. What more would you wish to hear? At this, the wise Maitreya addressed the sage Parāśara: “O venerable sage, you have briefly spoken of the creation of gods and other beings. I long to hear from you, in detail, the wondrous unfolding of creation.” Parāśara replied: “Those shaped by the fruits of their previous actions, honored and praised by the virtuous, remain bound by the fame of their deeds, and at the time of dissolution, they are withdrawn into the source. The fourfold progeny—from immovable beings up to the gods, including Brahma himself—arose from the mind of Brahma as he set about the work of creation. With the intent to bring forth the four groups—gods, demons, ancestors, and humans—Brahma united his own essence with the elements. When the progenitor thus merged with himself, the measure of darkness (tamas) increased, and from his lower part, as he desired to create, the demons (asuras) were born. He then released that tamasic form, and it manifested as night. Thus, night itself is a form of Brahma, born of darkness. Once more desiring to create, Brahma assumed another form and experienced delight. From his mouth, predominated by goodness (sattva), the gods (devas) were born. He then abandoned this form, which became primarily sattvic and turned into day. Thus, the demons hold sway at night, while the gods are powerful during the day. Next, Brahma took on yet another body, composed solely of sattva, considering it as his paternal form. From this, the ancestors (pitṛs) were born. After creating the ancestors, he relinquished that form, which became Sandhya, the twilight that stands between day and night. Then, Brahma assumed a body consisting entirely of rajas (activity and passion). From this intense rajas, humans were born, O best of the twice-born. The Lord of creatures quickly abandoned this body as well, and it became Jyotsna, the dawn, known as the earlier twilight. At the coming of Jyotsna, both powerful humans and ancestors are present, O Maitreya, for this is the time of twilight when both realms intermingle. Thus, Jyotsna (dawn), night, day, and twilight—these four are indeed the bodies of Lord Brahma, each associated with one of the three gunas. Brahma then assumed yet another body, composed solely of rajas. From this, hunger arose, and from hunger, desire was born. In the darkness caused by hunger and thirst, the blessed Lord created beings who were misshapen and bearded, and they rushed toward him. Those who cried out, “Do not do this! Let him be protected!” became known as Rakshasas. Others, who exclaimed, “Let us eat!” became Yakshas, named for their act of eating. Witnessing them with displeasure, the Creator’s hair fell out, and from the fallen hair, new heads grew upon his body. From this shedding, serpents (nāgas) were born, and because they fell from him, they are called the “fallen ones.” Then, angered, the creator brought forth fierce beings with tawny colors, who were flesh-eaters. As Brahma meditated, Gandharvas arose from his body at that very moment—they were born, nourished by speech itself. Having created these, the blessed Brahma, impelled by his creative power, then, by his own will, brought forth other birds. From his chest, he created birds; from his mouth, strong ones; from his abdomen, cattle; and from his sides, other creatures, O Lord of creatures. From his feet, he created horses, elephants, donkeys, wild oxen, deer, camels, mules, dwarfs, and other species. Plants bearing fruits and roots sprang from his hair. At the beginning of the Treta Yuga, at the dawn of the kalpa, Brahma created these plants and assigned them their place in sacrifice. Of domestic animals, the man born of the cow, the ram, horses, mules, and donkeys were created. Now, hear of the wild ones: carnivores, cloven-hoofed animals, elephants, monkeys, birds as the fifth group, aquatic animals as the sixth, and reptiles as the seventh. From his mouth, Brahma created the Gāyatra and Ṛc verses, the Trivṛt Sāma, the Rathantara Sāma, and the Agniṣṭoma among sacrifices. From his right side came the Yajus verses, the Triṣṭubh meter, the Pañcadaśa Stoma, the Bṛhat Sāma, and the Uktha. From his left side, he brought forth the Sāma verses, the Jagatī meter, the Saptadaśa Stoma, the Vairūpa, and the Atirātra. From his back, he created the Ekaviṃśa of the Atharvāṇa, the Āptoryāma, the Anuṣṭubh meter, and the Vairāja. From his limbs, beings of various forms were born. Having created gods, asuras, ancestors, and humans, Prajāpati continued his work. Once again, at the beginning, the Grandfather of all, intent on creation, brought forth Yakṣas, Piśācas, Gandharvas, and groups of Apsarases. He created Nāgas, Kinnaras, Rākṣasas, birds, animals, cattle, serpents, the perishable and imperishable, all that is stationary and moving. At that time, the blessed Brahmā, the primordial lord, created all these beings. The actions they had previously acquired before creation, those same actions they take up again, being created repeatedly in each cycle. Thus, beings are shaped by violence and nonviolence, gentleness and harshness, righteousness and unrighteousness, truth and falsehood. According to these qualities, they attain what corresponds to their nature, and thus they find satisfaction. In the objects of the senses, in all beings, and in their bodies, the Lord himself has assigned diversity and proper allocation, thus bringing forth the wondrous variety of the world.