In the beginning, the blessed Lord, renowned as Parjanya, brought forth creation. From his very limbs emerged beings of countless forms, some exalted, others humble, all woven into the fabric of existence. First, he fashioned the four principal kinds: the gods who dwell in the heavens, the wise sages who uphold knowledge, the revered ancestors, and humankind itself. After these, he created the Yakṣas and Piśācas, as well as the melodious Gandharvas and the radiant Apsarases. Both the imperishable and the perishable came into being through his will—stationary beings like trees and mountains, and those that move, such as animals and men. These forms are created again and again, returning to their destined shapes with each cycle. Endowed with their own natures, every being finds fulfillment in what it is; thus, their very existence brings them contentment. The Creator himself assigned each being its proper function. Some wise men, contemplating this order, call it divine; others, reflecting on the nature of beings, call it inherent nature. Yet, beyond this, they do not perceive any separate existence. Those established in virtue and seeing all with equal vision speak only of the actions appropriate to each being’s own sphere. At the dawn of creation, the great Lord shaped the world from the very words of the Veda. And when the cosmic night ends, the unborn one once more assigns duties to those who have been brought forth. Then, by his mind, the Lord created five divine creators. Among them, Rudra, when the world is depleted, restores plants to life again and again. Tryambaka, the three-eyed one with only three skulls, revives the plants whenever they are destroyed. These three forms are known as the Gāyatrī, Triṣṭubh, and Jagatī meters—the sacred rhythms of creation. Through these threefold forms, united in essence and by his own power, Tryambaka becomes the sacrificial cake, and thus is called by that name. Form is called Ākṛti, beauty is Suruci, and radiance is Ruci; he is known as the inspirer of faith. Continuing his creative work for the increase of beings, he produced intelligence, which leads to the determination of purpose. Setting aside both passion and goodness, he acted according to the deeds of the present moment. Afterwards, he dispelled darkness and enveloped himself in passion. From this unrighteous conduct, violence and sorrow arose. Yet, the Blessed One became pleased and took as his own a woman of supreme beauty, enchanting to all beings. She is known as Śatarūpā, a name she bears repeatedly. In this process, as had occurred for you, O great one, in the midst of the Tretā age, he created other sons born from his mind, fashioned in his own likeness. Among these mind-born sons were Dakṣa, Atri, and Vasiṣṭha. Brahmā is indeed the source of all those who are self-born and possess self-restraint. Prajapati and Ruci are remembered as the earliest ancestors of these ancient ones. Ruci, born from the mind, has his origin in the unmanifest. From his vital breath, Brahmā created Daksha; from his eyes, Marichi; from his head, Angiras; from his ears, Atri; from his equalizing breath, Vasishtha; and from his downward breath, Kratu. Among these, Dharma is remembered as the firstborn of the deities. Those ancient householders—these great sages—first established Dharma. Among their lineages, there are twelve, all divine and endowed with the qualities of the gods.