Subāla Upaniṣad 2.p1

2.p1

apānānniṣādā yakṣarākṣasagandharvāścāsthibhyaḥ parvatā lomabhya oṣadhivanaspatayo lalāṭātkrodhajo rudro jāyate tasyaitasya mahato bhūtasya niḥśvasitamevaitadyadṛgvado yajurvedaḥ sāmavedo'tharvavedaḥ śikṣā kalpo vyākaraṇaṃ niruktaṃ chando jyotiṣāmayanaṃ nyāyo mīmāṃsā dharmaśāstrāṇi vyākhyānānyupavyākhyānāni ca sarvāṇi ca bhūtāni hiraṇyajyotiryasminnayamātmādhikṣiyanti bhuvanāni viśvā ||

"From apāna came Nishāḍas, Yakshas, Rākshasas, and Ganḍharvas. From (His) bones, arose the mountains. From His hairs arose the herbs and the trees. From His forehead, Ruḍra was born through His anger. The breath of this great Being became the Ṛgveḍa, Yajurveḍa, Sāmaveḍa, Aṭharvaveḍa, Śīkshā (the science of the proper pronunciation and articulation of sounds), Kalpa (the science of methodology), Vyākaraṇa (grammar), Nirukṭa (glossarial explanation of obsolete and other terms in Veḍas), Chhanḍas (prosody or veḍic metre), Jyoṭisha (astronomy), Nyāya (logic), Mīmāmsā (including rituals and veḍānṭa), Dharmaśāsṭras, commentaries, glosses and all beings. This Āṭmā (or the Self of Purusha) is Hiraṇyajyoṭis (or golden or effulgent Light) into which all the universe is absorbed. He divided Āṭmā (his Self) into two moieties; out of one moiety, the woman was created; and out of the other, man. Having become a Ḍeva, He created the Ḍevas. Having become a Ṛshi, He created the Ṛshis; also He created Yakshas, Rākshasas, Ganḍharvas, wild and domestic beasts and others such as cows, bulls, mares and horses, she-asses and asses and Viśvambhara (the Supporter) and Viśvambharā (the earth). Becoming Vaiśvānara (fire) at the end (of creation), He burnt up all objects. Then (in dissolution), pṛṭhivī was absorbed in āpas, āpas in agni, agni in vāyu, vāyu in ākaś, ākaś in inḍriyas (organs), inḍriyas into ṭanmāṭras (rudimentary properties), ṭanmāṭras into bhūṭāḍi, bhūṭāḍi into mahaṭ, mahaṭ into avyakṭa, avyakṭa into akshara (the indestructible), akshara into Lamas (darkness). And Lamas becomes one with the supreme Lord. And then there is neither Saṭ nor asaṭ, nor Saṭ-asaṭ. This is the teaching of Nirvāṇa and this is the teaching of the Veḍas. Yea, This is the teaching of the Veḍas."