In every cycle of creation, the distinctions among beings and their forms arise in the same way, repeating the established patterns. This is the defining trait of all the Manvantaras—the great cosmic intervals presided over by Manus. Thus, the world of living beings never remains unchanged; it is always in flux, rising and falling, waxing and waning. The characteristics of the ages have thus been briefly stated, showing how each era unfolds its own qualities. Each Manvantara encompasses all such intervals, holding within it the cycles of change. For those ages yet to come, the wise must use reason to understand how these patterns will manifest again. All the beings who are equally esteemed—regardless of their names and forms—exist in this world, each with their own identity. The sages and Manus, too, share a unity of purpose, guiding the cycles of time with equal resolve. The Lord, ever vigilant, establishes the nature of each age according to its destined qualities. Now, a detailed account of existence through the ages shall be given. There are many kinds of beings: Asurī, serpents, Gandharvas, Piśācīs, Yakṣas, and Rākṣasīs. Likewise, Piśācas, Asuras, Gandharvas, Yakṣas, Rākṣasas, and those born of serpents. The stature of eight divine births is measured as ninety-six finger-widths, which is considered their natural size. For Devas and Asuras, their measure is said to be seventy-seven finger-widths, especially in the Kali age. This is the remembered height for these beings. Using one’s own finger as the measure, from the feet to the crown of the head, this measurement applies in all ages—past, present, and future. There are those whose bodies, from sole to crown, measure ninety tālas. Among animals—cows, horses, elephants, and buffaloes of various kinds—the height of the cattle's hump is seventy-six fingers. In measuring their bodies, a thousand fingers, except for forty, is considered. This is the structure of the human body. The bodies of the gods, however, are said to possess extraordinary intelligence. Thus, both divine and human forms have been described. Cows, goats, horses, elephants, birds, and trees are born in the abodes of the gods, and they appear again in those forms, each with measures appropriate to their nature. Both stationary and moving beings are thus accounted for. Now, the remaining virtuous ones shall be declared. These beings are born from Brahman, of the same kind, and are therefore called virtuous. They do not succumb to anger; such self-mastery is their hallmark. Because Brahmins, Kshatriyas, and Vaishyas are united in their sacred thread, they are called the twice-born. One who knows dharma—both from the Vedas and from Smriti—through knowledge, is called a knower of dharma. Among householders, one who upholds dharma is called virtuous. The ascetic who strives in yoga is also called virtuous for his dedicated pursuit. There are four stages: the householder, the student, the forest-dweller, and the ascetic. Each discerns righteousness and unrighteousness according to their differing views: “This is righteousness, this is not.” Actions are classified as skillful or unskillful, righteous or unrighteous. When action lacks proper support or greatness, it is deemed unrighteousness. And unrighteousness, being of undesirable result, is taught by the teachers as something to be avoided. Thus, the unfolding of beings, their measures, and their paths of virtue and action are revealed through the ages, guided by the wisdom of the Lord and the sages.