O best of ascetics, know that the Supreme, by his own inherent power, brings all things into their own reality; he is not dependent on any other means, but acts as the very instrument through which creation unfolds. Śrī Maitreya, eager to understand the mysteries of creation, respectfully asked: “You have described the downward-flowing human creation. O Brāhmaṇa, please tell me in detail how Brahmā brought it forth. How did the Lord of creatures establish the castes and their qualities? What duties were prescribed for Brāhmaṇas and the others?” Śrī Parāśara replied: “In the beginning, from Brahmā’s desire to create the world, beings devoted to truth emerged from his mouth, O best of the twice-born, endowed with the predominance of Sattva. From his chest, he brought forth those filled with Rajas; from his thighs, those who held both Rajas and Tamas. And from his feet, O noble one, Brahmā created beings dominated by Tamas. Thus, the fourfold caste system came into being. Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras were born from his mouth, chest, thighs, and feet, respectively. For the accomplishment of sacrifice, Brahmā created this fourfold order as the supreme means of worship, O greatly fortunate one. The gods, nourished by sacrifice, cause the rain to fall, and thus all people are sustained. Sacrifices, which are the cause of welfare, bring prosperity to the world. These sacrifices are ever performed by men devoted to their own duties, by the virtuous who are pure in conduct and walk the noble path. From among humans, O sage, people attain heaven, liberation, or whatever state they desire, according to their actions. The beings created by Brahmā, established in the fourfold order, are endowed with proper faith and inclined toward righteousness. They dwell as they wish, free from all afflictions, with pure minds and pure actions, performing deeds without stain. When their minds are pure and their inner being is established in the pure Lord, they perceive the highest knowledge, by which that supreme state called Bilva is attained. But then, that entity called Time, which is said to be a portion of Hari, brings about the fall of even the smallest sin. In those beings, the seed of unrighteousness arises, born of darkness and greed—passion and similar unfit impulses. When these arise, their innate accomplishments do not flourish excessively, and other enjoyments—such as delight in taste—come into being. As these accomplishments diminish and only a remnant remains, and as sin increases, those beings become afflicted by the sufferings that arise from the dominance of dualities. Seeking relief, they built fortresses: some in forests, some in mountains, some near water, as well as artificial strongholds, cities, and small towns. Within these cities and towns, they established houses in proper order, O wise one, to alleviate afflictions such as cold and heat. Having devised these means of protection, they then created various means of livelihood and manual skills arising from work. Among the grains and plants, rice, barley, wheat, chickpeas, sesame, priyangu, udāra, koradūṣa, and satīnakā are remembered. Likewise, black gram, green gram, lentils, niṣpāva, kulattha, āḍhakya, chickpeas, and hemp—these seventeen are known. These are the cultivated plants, and there are also fourteen kinds of cultivated and wild herbs suitable for sacrifice. Of these, rice, barley, black gram, wheat, chickpeas, sesame, priyangu, and kulattha are the chief grains. Śyāmāka, nīvāra, jartila with gavedhukā, veṇuyava, and markaṭaka are also mentioned. These fourteen herbs, both domestic and wild, exist for the accomplishment of sacrifice; their highest purpose is sacrifice itself. Together with sacrifice, these grains and plants are the supreme cause of living beings; therefore, those who know the higher and lower truths should always perform sacrifices. The daily performance of sacrifice, O best of sages, brings benefit and grants relief from suffering. Yet, in the age of Kali, there arose those whose minds were overtaken by evil, and they did not set their thoughts upon sacrifice. They began to revile the teachings of the Vedas, the Vedas themselves, and all sacrificial acts, thus becoming destroyers of sacrifice. Wicked in mind and conduct, they disrupted the path of righteousness with crooked intentions. When means of livelihood were established, the Lord of creatures created beings and assigned them to their proper places and stations according to their qualities. He established the castes and stages of life, and the worlds for all castes who rightly observe their duties. The place of Brahmā is said to be for Brāhmaṇas engaged in ritual acts; the realm of Indra is for Kṣatriyas who do not turn back in battle. For Vaiśyas who follow their own duty, the place of the wind-god is assigned; for Śūdras engaged in service, the Gandharva realm is their place. The eighty-eight thousand sages of pure celibacy, and those who dwell with their teachers, have their own exalted place. The Seven Sages are assigned the realm of forest-dwellers; householders dwell in the place of Prajāpati; renunciants in the realm called Brahman. For yogis who are content in themselves, the immortal realm is their abode. And for those who are single-minded, always meditating on Brahman, and for yogis, their highest place is that which the wise alone can behold.