Then, in the unfolding of creation, the seventh type to emerge was that of beings with a downward current—this is the human creation. The eighth creation, known as the creation of grace, is characterized by both sattvic (pure, luminous) and tamasic (heavy, inert) qualities. Of all these, five are considered secondary creations, while three are recognized as primary; together with the Kaumara creation, these are counted as the ninth. The three primary creations are said to arise without a preceding intellect, whereas the six that follow from Brahma are endowed with intellect before their manifestation. Now listen to the account of the vast creation of grace, established in a fourfold manner and pervading all beings. Thus, the nine creations—primary and secondary—are considered, interconnected, and recognized by the wise as the fundamental causes of existence. At the beginning, Brahma, from his own mind, brought forth two beings of equal stature: Rbhu and Sanatkumara, both born from the upward seed. These two, the eldest of all, were created before any others and, in the eighth aeon of the past, stood as ancient witnesses to the worlds. During the Varaha era, upon the earth, they withdrew their brilliance and remained, devoting themselves to acts of liberation, placing their individual selves within the Supreme Self. Renouncing progeny, righteousness, and desire, they embraced detachment. Thus, as he was born, so is the Kumara described here. Therefore, the name Sanatkumara is given to him, along with his companions Sananda, Sanaka, and the wise Sanatana. Through knowledge, these mighty beings withdrew from the world, turning away from diversity; the awakened ones and yogis ceased all activity. Without creating further generations, they entered into dissolution once more. When their era had passed, Brahma created other accomplished sons among the beings. Brahma then, through his mind, created those who would identify with their destined stations—beings who would uphold the earth until the dissolution of all creation. He fashioned the elements: water, fire, earth, wind, atmosphere, and sky, as well as the oceans, rivers, mountains, and forest trees. He also created the essences of herbs, vines, trees, shrubs, creepers, woods, and the measures of time—moments, junctions, nights, and days. He established the cycles of fortnights, months, solstices, years, and ages, and appointed presiding beings for each station, known by the names of those stations. Now, listen further as I recount the creation of the great gods and sages: Marīci, Bhṛgu, Aṅgiras, Pulastya, Pulaha, and Kratu, as well as Dakṣa, Atri, and Vasiṣṭha—nine all told, brought forth from Brahma’s mind. These are the ancient Brahmās, established in the Purāṇas. To all of them, who were of the nature of Brahman and speakers of Brahman’s wisdom, the lotus-born Brahma assigned their stations as before. He then created resolve and also dharma, the bringer of happiness; from determination, the god Maheśvara himself fashioned dharma. From resolve, the Grandfather of all worlds brought forth resolve itself, and from his mind was born a being named Ruci. From his breath, Brahma created Dakṣa; from his eyes, Marīci; from his heart, Bhṛgu was born, and from his head, Aṅgiras. From his ears came Atri; from his outgoing breath, Pulastya; and from his diffusive breath, Pulaha. Vasiṣṭha was born from the equalizing breath, and Kratu from the downward breath—these are remembered as the eleven divine sons of Brahma. Dharma and the others were the firstborn, all sons of Brahma; Bhṛgu and the rest, these nine, were speakers of Brahman. These ancient householders established righteousness and the twelve divine lineages, each adorned with the qualities of the gods. They were active in sacred rites, prolific, and accompanied by great sages. Among them, Rbhu and Sanatkumara, born before all, are supreme—the eldest, and in the eighth past kalpa, ancient witnesses of the worlds. Having withdrawn their brilliance, they stood established in both worlds, practicing the discipline of yoga, having placed their own selves within the Self. Renouncing progeny, righteousness, and desire, and established in detachment, they are known as the Kumaras. Thus, the name Sanatkumara is established for him; from his contemplation, mind-born offspring were produced. From the actions arising from his own body, together with those causes, the knowers of the field—individual souls—came forth from his limbs. Then, desiring to create the four kinds—gods, asuras, ancestors, and humans—he united his own self with the cosmic waters. In this union, intent on creation and with great effort, from the very essence of darkness, creation arose from Prajapati. From his lower part, the first to be born were the asuras; for breath (asu) is called life by the sages, and thus, from that birth, they are called asuras. The body from which all the asuras were created, he cast off, and that discarded body became night itself. Because it was filled with darkness, night is thus the regulator; covered by darkness, beings sleep through the night. Having created the asura body, Brahma then assumed another form, unmanifest and full of sattva, and honored it. As he engaged with this new body, Prajapati found delight, and from his mouth, as he shone, the deities were born. Because they were born as he shone, they are called gods; for the root “div” means to shine, and thus, in play, the deities are so named.