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 Śatarûpâ. Since then creation multiplied by sexual intercourse. Svâyambhuva Manu begot five children in Śatarâpâ — 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. PRE-MANVANTARIC CREATION. 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. First, the Jiva identifies himself with his body and mind, his own phenomenal basis. For, if he identifies himself with the universal spirit, there is no action for him, no working out of his own Karma. Though from the standpoint of the highest wisdom individuality is a delusion, for the one unchangeable ever-lasting element in Jiva is Âtmâ, and at the final stage of development man has to separate himself from his phenomenal basis and to identify himself with Âtmâ, which is the real self, still the sense of separateness is necessary for the process of creation and for the gaining of experiences. This sense is two-fold,-- 1) The non-perception of Âtmâ as Self, called Avidyâ by Patanjali and Tamas in the Purânas, and 2) The perception of the _upâdhi_ as self, called Asmitâ by Patanjali and Moha in the Purânas.