In ancient times, there arose those who began to revile the teachings of the Vedas, disparaging the Vedas themselves and all sacrificial acts. These people, acting as destroyers of sacrifice, became wicked in mind and conduct, openly criticizing the sacred texts and disrupting the path of righteousness with crooked intentions. When the means of livelihood was established, the Lord of creatures created beings and assigned each to their proper place and station according to their qualities. O best upholder of righteousness, he established the castes and the stages of life, and set apart the worlds for all castes who rightly observed their duties. The place of Brahmā was designated for Brahmins engaged in ritual acts; the place of Indra for Kṣatriyas who do not turn back in battle. For Vaiśyas who follow their own duty, the realm of the wind-god was assigned; and for those born as Śūdras who engage in service, the Gandharva realm. The eighty-eight thousand sages of pure celibacy, as well as those who dwell with their teachers, share the same place. The Seven Sages are assigned the realm of forest-dwellers; householders have the place of Prajāpati; renunciants attain the realm called Brahman. For yogis who are content within themselves, the immortal realm is their place. Those who are single-minded, always meditating on Brahman, and yogis, reach the highest place, which the wise behold. The planets, such as the moon and sun, come and go, but even now, those who contemplate the twelve-syllabled mantra do not return. However, Tāmisra, Andhatāmisra, Mahāraurava, Raurava, the dreadful forest of sword-leaves, Kālasūtra, and Avīci—these are declared as the places for those who revile the Veda, destroy sacrifice, and abandon their own duty. Then, Śrī Parāśara continued: As Brahma meditated, mind-born beings arose from him. Along with the faculties and actions that emerged from his body, the embodied souls came forth from the limbs of that wise one. All those beings previously mentioned, from the gods down to the immovable, who exist within the domain of the three qualities, returned again. Thus, both moving and unmoving beings were created. When all those creatures did not increase, the wise one created other mind-born sons, similar to himself. These were Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Marici, Daksha, Atri, and Vasistha—these are known in the Purana as the nine Brahmas. He then created Khyati, Bhuti, Sambhuti, Kshama, Priti, Sannati, Urja, and Anasuya. After creating Prasuti as well, he gave these great souls wives, assigning them to be wives. Those such as Sanandana and others, who had been previously created by the Creator, did not attach themselves to the worlds, being indifferent to progeny. Having attained knowledge, freed from passion and envy, they remained uninvolved in the creation of the worlds. Then, from Brahma arose a great wrath, capable of burning the three worlds; from his anger, a blazing mass of flames appeared, illuminating all three worlds. From the furrowed, wrath-ignited brow of his forehead, Rudra arose, shining like the midday sun. Fierce and exceedingly powerful, with a form half-male and half-female, Brahma said to him, "Divide yourself," and then vanished. Thus addressed, Rudra divided himself into female and male, and again into many male forms, tenfold and then again into one. That lord, with gentle and fierce, peaceful and unpeaceful forms, divided his female aspect into many, with various forms both dark and fair. Then, O twice-born, Svayambhuva, the lord previously born from Brahma himself, made himself Manu for the protection of creatures. The woman Shatarupa, purified of faults by austerity, was taken as wife by the divine Svayambhuva Manu. From that man, the goddess Shatarupa was born; Priyavrata and Uttanapada, as well as Prasuti and Akuti. Two daughters, endowed with beauty and noble qualities, were given: Prasuti to Daksha and Akuti formerly to Ruchi. Prajapati took Akuti, and from their union was born Sadakshina, a most fortunate son. From Dakshina of the sacrifice, twelve sons were born, known as the Yamas, gods in the age of Svayambhuva Manu. Likewise, Daksha begot twenty-four daughters through Prasuti. Their names are Shraddha, Lakshmi, Dhriti, Tushti, Medha, Pushti, Kriya, Buddhi, Lajja, Vapu, Shanti, Siddhi, and Kirti—these are the thirteen. For the sake of marriage, Dharma, the lord, accepted the daughters of Daksha; from them, eleven sons of noble sight were born. The daughters Khyati, Sati, Sambhuti, Smriti, Priti, Kshama, Santati, Anasuya, Urja, Svaha, and Svadha as well were given in marriage. The sages Bhrigu, Bhava, Marichi, Angiras, Pulastya, Pulaha, Kratu, Atri, Vasistha, Vahni, and the Pitrs in due order—all took these daughters, beginning with Khyati, as their wives. Thus, in reverence and order, the creation of beings, their stations, and the unions of great souls unfolded, as declared in the sacred Purana.