At the dawn of a new cosmic cycle, when the countless mountains were scattered in all directions, it was Viśvakarman, the divine architect, who took up the task of dividing and arranging them anew, just as he had done at the beginning of every cycle. With skill and order, he shaped the earth, setting in their proper places the oceans, the seven continents, and the mighty mountains, along with the four worlds beginning with Bhū. Once the worlds were thus established, the self-born Lord Brahmā, filled with the desire to create, began to bring forth living beings. He proceeded to create in the same manner as in previous cycles, for as he contemplated creation within his mind, so it came to be, guided by his deliberate thought. Yet, as intellect arose, so too did its shadow: from the Great Soul emerged ignorance, darkness, and great delusion—what is known as tamas and andhas. This ignorance, manifesting in five aspects, took shape from the very essence of the Great Soul. The creation that dwells in this fivefold form belongs to those who meditate with self-conceit. This creation, enveloped in darkness like a seed hidden by its sprout, was inert and devoid of awareness, lacking light both within and without. Because their intellect was veiled and their senses brought only suffering, these beings—whose true selves were hidden—were called the primary trees, the first and most rudimentary form of life. Seeing that this primary creation was ineffective, Brahmā became dissatisfied and set his mind to conceive another creation. As he contemplated, a crosswise stream of beings arose—those who move in a crosswise manner, beginning with cattle, and known as those who stray from the path. Still, Brahmā continued his contemplation, and from this arose a sattvic creation—the third, known as the upward stream. This creation was established above, and because it moves upward, it is called the upward stream. These beings are abundant in happiness and delight, radiant with light both within and without; they are the luminous ones, born of the upward stream, and created by the union with sattva. They are remembered as the creation of the gods—contented souls, as the wise declare. Pleased with the creation of these upward stream gods, Brahmā conceived yet another creation, one that would be effective in its purpose. As he focused his mind on truth, the effective creation, known as the forward stream, appeared from the manifest. These beings move forward and are thus named the forward stream. They are abundant in light but mixed with darkness, dominated by rajas, and so they are full of suffering and act repeatedly. Humans, who are effective and active, are veiled both within and without. They are established in eightfold forms, marked by characteristics such as the stars and other features. Among these humans, some are perfected souls, akin to Gandharvas, and thus this fiery creation is called the forward stream. The fifth creation is that of grace, established in fourfold manner: by reversal, by power, by attainment, and by satisfaction. In immobile beings, grace is found by reversal; in animal births, by power; in perfected humans, by attainment; and among seers and gods, it is complete satisfaction. Thus, the primary creations are described. The secondary creation is considered the ninth, and among the elements and beings, the sixth creation is so called. The wise recognize the cycles of cessation and continuance of these elements and beings, as well as the seventh creation. All of these are graspers, ever intent on division; they are known as those who taste, those of unsteady conduct, and those who begin from the elements. By reversal and by lack of power, the creation beginning from the elements is established. The first creation from the great principle is known as that of Brahma. The second is the creation of the subtle elements; the third, arising from modifications, is called the sense creation. Thus, the primary creation arises with intellect preceding, and the principal creation is the fourth, whose principal beings are the immobile ones. Then comes the seventh creation, that of those with downward current, which is the human creation; the eighth, the creation of grace, is both sattvic and tamasic. These five are the secondary creations, while the primary are considered three; together with the Kaumara creation, these are known as the nine forms of creation. The three primary creations are said to arise without intellect preceding, while the six that proceed from Brahma are with intellect preceding. Now, listen to the extensive creation of grace, established in fourfold manner and present in all beings. Thus, these nine creations—primary and secondary—are mutually connected and are recognized by the wise as the causes of all that exists. In the beginning, Brahma created from his mind the equal ones: Rbhu and Sanatkumara, the two of upward seed. They were produced before all others, the eldest of all beings, and in the past, in the eighth aeon, they were the ancient witnesses of the worlds. In the Varaha era, in the earthly world, having withdrawn their brilliance, both Rbhu and Sanatkumara remained, engaged in the acts of liberation, placing the self in the Self. Having renounced progeny, righteousness, and desire, they resorted to detachment. Thus, as he was born, the Kumara is spoken of here. Therefore, the name Sanatkumara is proclaimed for him, along with Sananda, Sanaka, and the wise Sanatana—these are the illustrious Kumaras, ever established in knowledge and renunciation.