It is not Indra, who in this case figures in the _Purânas_, but Kâmadeva, the God of love and desire, who sends Pramlochâ on Earth. Logic, as well as the Esoteric Doctrine, shows that it must be so. For Kâma is the king and lord of the Apsarases, of whom Pramlochâ is one; and, therefore, when Kandu, cursing her, exclaims: “Thou hast performed the office assigned by the monarch of the gods, go!”—he must mean by that monarch Kâma, and not Indra, to whom the Apsarases are not subservient. For Kâma, again, is in the _Rig Veda_(403) the personification of that feeling which leads and propels to creation. He was the _First Movement_ that stirred the ONE, after its manifestation from the purely Abstract Principle, to create. Desire first arose in IT, which was the Primal Germ of Mind; and which Sages, searching with their intellect, have discovered to be the bond which connects Entity with Non‐Entity. A Hymn in the _Atharva Veda_ exalts Kâma into a supreme God and Creator, and says: Kâma was born the first. Him, neither Gods nor Fathers [Pitris] nor Men have equalled. The _Atharva Veda_ identifies him with Agni, but makes him superior to that God. The _Taittirîya Brâhmana_ makes him allegorically the son of Dharma (moral religious duty, piety and justice) and of Shraddhâ (faith). Elsewhere Kâma is born from the heart of Brahmâ; therefore he is Âtmabhû “Self‐Existent,” and Aja, the “Unborn.” His sending Pramlochâ has a deep philosophical meaning; sent by Indra—the narrative has none. As Erôs was connected in early Greek mythology with the world’s creation, and only afterwards became the sexual Cupid, so was Kâma in his original Vedic character; the _Harivamsha_ making him a son of Lakshmî, who is Venus. The allegory, as said, shows the psychic element developing the physiological, before the birth of Daksha—_the progenitor of real physical men_—who is made to be born from Mârishâ and before whose time living beings and men were procreated “by the will, by sight, by touch, and by yoga,” as will be shown. This, then, is the allegory on the mode of procreation of the Second or the “Sweat‐born.” The same for the Third Race in its final development. Mârishâ, through the exertions of Soma, the Moon, is taken to wife by the Prachetases, the production of the “Mind‐born” sons of Brahmâ also,(404) from whom they beget the Patriarch Daksha—a son of Brahmâ also in a former Kalpa or life, explain and add the _Purânas_, in order to mislead, yet speaking the truth.