In the beginning, the forms of creation were established in eightfold manner, each marked by distinct characteristics—such as the stars and other celestial signs. Among these, perfected human beings resembled the Gandharvas, radiant and pure; thus, this fiery creation came to be known as the forward stream. Following this, the fifth creation emerged, known as the creation of grace. It was established in four ways: by reversal, by power, by attainment, and by satisfaction. In immobile beings, such as plants, grace manifested through reversal; in the births of animals, it appeared through power; among humans, those with perfected souls exemplified attainment; and among seers and gods, grace was found in its completeness. Thus, what is called the primary creation was set forth, while the secondary creation is regarded as the ninth. Amidst all the elements and beings, the sixth creation is so named. The sages know well the coming into being and the dissolution of these elements and creatures, as well as the seventh creation of both elements and living beings. All these creations are ever intent on grasping and dividing, known as tasters, those of unsteady conduct, and those whose origins trace back to the elements. It is through reversal and lack of power that the creation beginning from the elements is established; the very first creation, arising from the great principle, is recognized as that of Brahma. The second creation is said to be that of the subtle elements, while the third, arising from modifications, is known as the creation of the senses. Thus, the primary creation arises with intellect preceding; the fourth principal creation consists of immobile beings, such as trees and plants. Next, the seventh creation is that of beings with downward current, namely humans. The eighth creation of grace is characterized by both sattvic and tamasic qualities. Of all these, five are considered secondary creations, while three are primary. The primary, the secondary, and the Kaumara creation together constitute the ninth. The three primary creations are said to be without intellect preceding, while the six that proceed from Brahma arise with intellect at the forefront. Now, listen as I describe the extensive creation of grace, which is established in fourfold manner and is wholly present in all beings. In this way, nine creations—both primary and secondary—are recognized. They are interlinked and are regarded by the wise as the causes of all existence. At the very dawn, Brahma created from his mind two beings of equal stature: Rbhu and Sanatkumara, both of upward-flowing seed. They were produced before all others, the eldest of all, ancient witnesses to the worlds in the eighth aeon of the past. During the Varaha era, in the earthly realm, these two withdrew their brilliance and remained, engaged in the acts that lead to liberation, having placed their individual selves within the Self. Renouncing progeny, righteousness, and desire, they embraced detachment. Thus, as he was born, so is the Kumara known here. Therefore, the name Sanatkumara is proclaimed for him, along with Sananda, Sanaka, and the wise Sanatana. By the power of knowledge, these mighty ones withdrew and turned away; the awakened ones, not engaged in the diversity of the world, and the yogis, ceased their activities. Without creating further generations of beings, they entered dissolution once again. When that period had passed, Brahma created other accomplished sons among them. He then mentally created those who identified with their respective stations, by whom the earth was upheld until the dissolution of beings. Brahma created water, fire, earth, wind, the atmosphere, the sky, as well as the oceans, rivers, mountains, and forest-trees. He also brought forth the essences of herbs, vines, trees, shrubs, creepers, woods, and measures of time—moments, junctions, nights, and days. He established fortnights, months, solstices, years, and ages, along with all those who preside over these stations, each known by the name of its station. Now hear of the great gods and sages: Marīci, Bhṛgu, Aṅgiras, Pulastya, Pulaha, and Kratu, as well as Dakṣa, Atri, and Vasiṣṭha. These nine were mentally created; they are the ancient Brahmās, revered in the Purāṇas. To all these, who embodied Brahman and spoke of Brahman, the lotus-born one assigned their stations as before. He then created resolve and dharma, the latter bringing happiness. From determination, Maheśvara created dharma. From resolve, the Grandfather of all worlds created resolve itself; and from his mind, a being named Ruci was born from Lord Brahma. From his breath, Brahma created Dakṣa; from his eyes, Marīci; Bhṛgu was born from the heart of the sage born from water. From his head, Brahma created Aṅgiras; from his ears, Atri; from the outgoing breath, Pulastya; and from the diffusive breath, Pulaha. Vasiṣṭha was born from the equalizing breath, and from the downward breath, Kratu was produced. These are remembered as the eleven divine sons of Brahma. Dharma and the others were the firstborn, all sons of Brahma. Bhṛgu and the others, these nine, were the speakers of Brahman. These ancient householders established dharma, giving rise to twelve lineages, divine and endowed with godly qualities. They were active in rites, prolific, and adorned by great sages. Among them, Rbhu and Sanatkumara—those of upward-flowing seed—were born before all others, supreme and eldest. In the eighth past kalpa, they were the ancient witnesses of the worlds. Both, having withdrawn their brilliance, stood established in both worlds, engaged in the discipline of yoga, having placed their own selves within themselves. Having abandoned progeny, righteousness, and desire, and established in detachment, as he arose, so indeed is he here called Kumara.