In the unfolding of creation, there appeared the elemental world, manifesting with a straight and potent current. This realm was filled with illumination, untouched by darkness, and dominated by the quality of passion. Within it, humans and dedicated practitioners shone with radiance, both outwardly and inwardly. Among them were those whose selves had reached perfection, accompanied by the righteous Gandharvas. By the power of these beings, and in reverse order, the foremost Siddhas also came into existence. This phase of creation is known as the sixth, beginning with the elements themselves. Earlier, the first creation, that of Mahat, is recognized as the work of Brahman. The third creation is called Vaikarika, the birth of the senses, while the fourth is the principal creation, with principal beings considered to be stationary and immobile. Thus, the creation of those with upward-flowing streams—namely, the deities—is also known as the sixth. The eighth creation is Anugraha, characterized by both sattvic and tamasic qualities. The Prakrita and Vaikrita creations are mentioned, and the Kaumara creation is considered the ninth. Among these creations, those of dull intellect proceed in their own group, which is indeed referred to as the Brahmanas. Yet, the supreme presence remains established in a fourfold form, pervading all beings completely. There is inversion among the immobile beings, and likewise among those born in animal wombs, all by their inherent power. Then, Brahma created mind-born beings, equal to himself in nature. However, upon understanding their names, three among them turned away, becoming indifferent. Seeing this, Brahma created other practitioners. Now hear of the state where creation ceases and those who are established in it: heaven, the directions, the oceans, the rivers, and also the trees—these all find their place. Creepers, woods, vessels, moments, junctions, nights, and days—all these, too, are established in their respective places, along with mighty streams and the regions known as 'places.' Both the shares of the gods and ancestors, and the offspring increased through union, were established. Daksha, Atri, and Vasiṣṭha each created nine mind-born sons. Brahma, as his own self, was present for all those united with Brahman. Resolution and righteousness were established for all, even upon the mountains. From resolution itself, further resolution was born, originating from that which is unmanifest. Bhṛgu, the sage whose origin is water, was born from the heart. Pulastya arose from udāna, and Pulaha from vyāna. Thus, these twelve are remembered as the foremost sons of Brahma. Yet, those created beginning with Bhṛgu are not speakers of Brahman. These twelve, together with Rudra, are born, O twice-born. In the previous creation, these two were indeed the eldest of all. They shine forth in the world, having drawn brilliance from their own essence. They uphold progeny, righteousness, and desire, endowed with great energy. Then, the name Sanatkumāra was established for one among them. Endowed with action and offspring, adorned by great sages, the Lord then created the Asuras, the ancestors, the gods, and humans. From his loins, he fashioned humans; from his hips, he brought forth the Asuras; and from nectar, the Lord of gods created the ancestors as well.