In the unfolding of creation, those beings of immense might, through the power of knowledge, withdrew from activity and turned away. The awakened ones, who had transcended all notions of diversity, ceased their actions, as did the accomplished yogis. Without bringing forth new generations of beings, these great souls entered again into dissolution. When these previous creations had passed, Brahmā, the creator, set about to fashion other accomplished sons among the beings. Brahmā, with his mind alone, brought forth those who would faithfully uphold their stations and responsibilities. It was by their support that the earth was sustained, enduring until the time when all beings would once again dissolve. He created the elements—water, fire, earth, wind, the atmosphere, and the sky—as well as the oceans, rivers, mountains, and the great forest-trees. Further, he brought forth the essences of herbs, vines, trees, shrubs, creepers, and woods. He established the measures of time—moments, junctions, nights, and days. Brahmā also created the cycles of fortnights, months, solstices, years, and ages, assigning to each their presiding deities, who are known by the names of their stations. Now, listen as I recount the creation of the great gods and sages: Marīci, Bhṛgu, Aṅgiras, Pulastya, Pulaha, and Kratu, along with Dakṣa, Atri, and Vasiṣṭha. These nine sages were mentally created by Brahmā and are revered as the ancient Brahmās, established in the Purāṇas. To all these, who were of the very nature of Brahman and speakers of the highest truth, the lotus-born Brahmā assigned their stations as before. He then created resolve and the dharma that brings happiness. From determination, the god Maheśvara fashioned dharma itself. From resolve, the Grandfather of all worlds brought forth resolve, and from his mind, a being named Ruci was born. From his breath, Brahmā created Dakṣa; from his eyes, Marīci; from his heart, Bhṛgu; from his head, Aṅgiras; from his ears, Atri; from his outgoing breath, Pulastya; and from his diffusive breath, Pulaha. Vasiṣṭha was born from his equalizing breath, and from his downward breath came Kratu. These are known as Brahmā’s eleven divine sons. Dharma and the others were the firstborn, all sons of Brahmā; Bhṛgu and the others, the nine great sages, were speakers of Brahman. These ancient householders established dharma, and among them arose twelve lineages, each divine and endowed with the qualities of the gods. They were active in sacred rites, prolific, and adorned by the wisdom of great sages. Among them, Ṛbhu and Sanatkumāra were unique, born from the upward-flowing seed. These two, born before the others, were the eldest and supreme among them, having witnessed the worlds in the eighth past kalpa. Having withdrawn their radiance, they stood established in both worlds, absorbed in the discipline of yoga, placing their own selves within themselves. Renouncing progeny, righteousness, and desire, and established in detachment, Sanatkumāra arose, and thus is he called Kumāra. Therefore, the name Sanatkumāra is renowned for him, and from his contemplation, mind-born offspring were produced. From the actions arising from his body, along with their causes, the knowers of the field—the individual souls—emerged from his limbs. Then, desiring to create the four kinds—gods, asuras, ancestors, and humans—he united his own self with the primordial waters. As he engaged in this union, intent on creation, from the mere essence of darkness, Prajāpati brought forth creation. From his lower part, the asuras were born first; the sages call breath "asu," and thus, those born from it are called asuras. The body through which all the asuras were created was then cast off by Brahmā, and it immediately became night. Because it was full of darkness, night became the regulator; covered by darkness, beings sleep during the night. Having created the asura body, Brahmā then assumed another form, unmanifest and full of sattva, which he honored. Engaging with this body, Prajāpati found delight, and from his mouth, as he shone, the deities were born. Because they were born as he shone, they are called gods—the root "div" means to shine, and thus they are understood as the shining ones, the deities. After creating the gods, the lord of gods assumed yet another body. The body he cast off then became day, and so the gods honor day, which is endowed with righteousness. Next, he considered another body, composed only of sattva, as he reflected on creating sons like the ancestors. The ancestors arose in the interval between night and day, in the two twilights; thus, they are called gods, and their status as ancestors is established among them. The body through which the ancestors were created was then cast off, and it became twilight. Since the day belongs to the gods and the night to the asuras, the ancestral body, which lies between the two, is the most excellent. Therefore, all the gods, celestials, sages, and humans joyfully worship the form that is the middle of night and day. Brahmā then assumed yet another form, composed entirely of rajas, and with his mind, the Lord created again. He mentally produced sons who were fond of rajas; from him, these sons, endowed with mind, were born as Manus. Having created beings once more, he cast off that form, and as it was cast away, Jyotsnā—dawn—was immediately born.