Brahmâ then begot ten sons: -- Marichi,âgavataPurâ Atri, Angirasa, Pulastya, Pulaha, Kratu, Bhrigu, Vasishtha, Daksha and Nârada. Nârada came from Brahmâ's bosom, Daksha from his thumb, Vasishtha from his Prâna, Bhrigu from his skin, Kratu from his hands, Pulaha from his navel, Pulastya from his ears, Angirasa from his mouth, Atri from his eyes and Marichi from his Manas.
Dharma came from Brahmâ's right breast, where Nârâyana himself dwells. Adharma, the parent of Mrityu (or Death) came from his back. Kâma came from his heart, Anger from his eye-brows, Greed from the lower lip. Vâk or speech came from his mouth, the Seas from his generative organ and Death from his anus.
Kardama, the husband of Devahûti, was born of Brahmâ's Chhâya or shadow. So there was creation out of the body and the mind of Brahmâ. Brahmâ took a fancy to his daughter Vâk (or speech). Marichi and his other sons dissuaded him from the incestuous connection. And the Creator in shame gave up his body which was taken up by Space and which is known as dewy darkness. "How shall I bring back all the previous Creation?" So thought Brahmâ at one time, and the four Vedas appeared from his four mouths. The Yajnas, the Upavedas, the Philosophies, the four parts of Dharma, and the duties of Âsramas also appeared.
Brahmâ had another body void of incestuous impulses and he thought of enlarging the Creation. But he found himself and the Rishis, powerful though they were, unsuccessful in this respect. He thought there was some unforeseen impediment, so he divided his body into two. A pair was formed by that division. The male was Svâyambhuva Manu and the female was his wife Satarûpâ. Since then creation multiplied by sexual intercourse. Svâyambhuva Manu begot five children in Satarâpâ -- two sons, Priyavrata and Uttânapâda, and three daughters, Âkûti, Devahûti and Prasûti. He gave Akuti in marriage to Ruchi, Devahûti to Kardama and Prasûti to Daksha. This changing universe is filled with their progeny.
The descent of Spirit into Matter is indicated by the overshadowing Tamas creation, The individuals reach the spiritual plane at the time of Pralaya and lose all sense of I-ness. Their memory becomes perfectly dead to all previous connections and experiences and even as to self as a distinct unit. The child starts with a body of his own, and faculties limited to that body. The Jiva children that came into existence at the beginning of the Universe had however nothing peculiar to themselves, and they had even to acquire the sense of I-ness.