As Brahmā, the great Creator, pondered the unfolding of the worlds, he first brought forth beings who, beginning with cattle, were known as those who stray from the path. These were the first to arise, but as Brahmā’s contemplation deepened, a new, more refined creation came into being—a creation of sattvic nature. This third creation is called the “upward stream,” for it is established above and moves ever upward. Those born of this stream are filled with happiness and delight, radiant both within and without, and are thus remembered as the children of the upward current. Their luminous essence, born from the union with sattva, marks them as the creation of the gods—the third creation, shining with contentment and peace, as the wise declare. When Brahmā beheld these radiant gods of the upward stream, his heart was filled with joy. Yet, his creative urge was not sated, and he conceived another creation, one effective and purposeful. Focusing his mind on truth, he brought forth this new manifestation. From the manifest emerged the “forward stream,” so named because its beings move onward. These are abundant in light, yet their brilliance is mixed with darkness, dominated by the quality of rajas. Thus, they are subject to suffering and ceaseless action. Among them are humans, effective and capable, yet veiled both inside and out. This human creation is established in eightfold form, marked by signs such as stars and others. Some of these humans, having perfected themselves, are likened to Gandharvas; this fiery creation is known as the forward stream. Next arose the fifth creation, called the creation of grace, established in fourfold manner: by reversal, by power, by attainment, and by satisfaction. In immobile beings, grace manifests as reversal; in animals, as power; among perfected humans, as attainment; and among seers and gods, it is complete satisfaction. Thus, these are the primary creations. The secondary creation is considered the ninth, and among all the elements and beings, the sixth creation is so called. The wise recognize the cycles of cessation and continuance among these elements and beings, as well as the seventh creation. All these beings are graspers, ever intent on division, known as those who taste, whose conduct is unsteady, and who arise from the elements. By reversal and lack of power, the creation that begins from the elements is established; the very 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 the creation of the senses. Thus, the primary creation arises with intellect at its head; the fourth principal creation is that of the immobile beings. The seventh creation is that of those with a downward current—humans; the eighth creation of grace is both sattvic and tamasic in nature. Of these, five are secondary creations, while three are primary. The primary, the secondary, and the Kaumara are together known as the ninth. The three primary creations are said to arise without intellect preceding, while the six that proceed from Brahmā come with intellect at their forefront. Now, listen to the extensive creation of grace, described as fourfold and present in all beings. Thus, these nine creations—primary and secondary—are interwoven and recognized by the wise as the causes of all. In the beginning, Brahmā created from his mind the equal ones: Rbhu and Sanatkumara, two beings of the upward seed. These two, produced before all others, are the eldest in the universe, ancient witnesses of the worlds from a past, eighth aeon. During the Varaha era, on the earthly plane, these two withdrew their brilliance and remained, engaged in acts of liberation, having placed their selves in the Supreme Self. Renouncing progeny, righteousness, and desire, they embraced detachment. Thus was the Kumara born. Therefore, the name Sanatkumara is given to him, along with Sananda, Sanaka, and the wise Sanatana. By their knowledge, these mighty ones withdrew, turning away from worldly affairs; awakened, they ceased activity and did not engage in diversity. Without creating further generations, they entered dissolution once more. When these Kumaras had passed, Brahmā created other accomplished sons, each identified with their own stations, who upheld the earth until the time of dissolution. He created the elements—water, fire, earth, wind, the atmosphere, and the sky—as well as oceans, rivers, mountains, and forest trees. He brought forth the essences of herbs, vines, trees, shrubs, creepers, woods, as well as the measures of time: moments, junctions, nights, and days. He established fortnights, months, solstices, years, and ages, and all those who preside over stations, each called by the name of their station. Now, hear of the great gods and sages whom Brahmā created: Marīci, Bhṛgu, Aṅgiras, Pulastya, Pulaha, Kratu, Dakṣa, Atri, and Vasiṣṭha—these nine were mentally created. They are the ancient Brahmās, revered in the Purāṇas. To these, who embodied and spoke Brahman, the lotus-born one assigned their stations as before. Then, Brahmā created resolve and also dharma, which brings happiness. From this determination, the god Maheśvara brought forth dharma, thus establishing the foundation of righteousness in the worlds.