The eighth creation, known as Anugraha, arose imbued with both sattvic clarity and tamasic inertia, a blend of light and shadow. After this, the Prakrita and Vaikrita creations unfolded, and then came the Kaumara, which is regarded as the ninth creation. Among these, those of dull intellect moved forward, and from their ranks, the group known as the Brahmanas emerged. Yet, through all these manifestations, the Supreme remained ever established in a fourfold form, pervading all beings completely. Within the immobile beings and among the animal wombs, there occurred a certain inversion, brought about by the power of these creative processes. Then, Brahma brought forth mind-born sons, beings equal to himself in essence. However, when these sons understood their own names and identities, three among them turned away, becoming indifferent to the task at hand. Seeing their disinterest, Brahma created other practitioners to fulfill the cosmic order. Now, listen to the state of non-creation and those who remain ever established: heaven, the directions, the oceans, the rivers, and also the trees; creepers, woods, vessels, moments, conjunctions, nights, and days—all these exist in their own places. Mighty streams and the sacred sites known as 'places' are also thus remembered. The portions allotted to gods and ancestors, as well as the offspring that increase through union, were also established. Daksha, Atri, and Vasiṣṭha each created nine mind-born sons, and Brahma, as if with his own self, brought forth these beings united with Brahman. Resolution and righteousness were established for all, even upon the mountains. From resolution itself, another resolution was born, originating from the unmanifest source. From Brahma’s heart was born Bhṛgu, the sage whose origin is water. Pulastya emerged from the vital breath udāna, and from vyāna, Pulaha was likewise born. In this way, these twelve are remembered as the foremost sons of Brahma. However, those created beginning with Bhṛgu are not speakers of Brahman. These twelve sons were born together with Rudra, O twice-born, and in the previous creation, these two were the eldest of all. They shine forth in the world, drawing brilliance from their own essence, and they uphold progeny, righteousness, and desire, endowed with great energy. Thereafter, the name Sanatkumāra was given to one among them, and he, endowed with action and offspring, was adorned by the company of great sages. Then, the Lord created the Asuras, ancestors, gods, and humans. From his loins, he fashioned humans; from his hips, the asuras took shape. From nectar, the Lord of gods brought forth the ancestors, and from his mind he produced men and, like them, the great Pitṛs. For the accomplishment of sacrifice, he created the Ṛg, Yajur, and Sāma Vedas. From Brahma thus arose the creation of all beings: gods, sages, ancestors, and men. He also created the Yakṣas, Piśācas, Gandharvas, and all the Apsarases. Both the perishable and the imperishable, the moving and the unmoving—he made them all. These very beings are produced again and again in the cycles of creation. Among them, the wise know the threefold origin as both undivided and distinct. Those established in goodness and with equal vision declare that action proceeds according to its own domain. By the sacred word ‘diva’, the great Lord created five entities. These are not born at night; and again, the Lord withdraws them at the end of their time.