In the course of creation, many beings arose, each with their own nature and form. Among them were the Asurī, the serpent, the Gandharva, the Piśācī, the Yakṣa, and the Rākṣasī. Alongside these, there were also Piśācas, Asuras, Gandharvas, Yakṣas, Rākṣasas, and those born of serpents. The stature of these eight divine kinds was measured precisely: their height was ninety-six finger-widths, which was considered their natural measure. For the Devas and the Asuras, their height was said to be seventy-seven finger-widths, and this measure continued to be remembered as their stature, especially in the Kali age. The measurement was taken using one’s own finger, from the soles of the feet up to the crown of the head. This method of measuring bodies was established for all ages of the world, both past and future, here on earth. There was one whose body, measured from the soles to the crown, spanned ninety tālas. The heights of other creatures were also set forth: cows, horses, elephants, and buffaloes of various kinds each had their own measures. The hump of cattle, for instance, reached seventy-six finger-widths. The total measure for certain beings was a thousand finger-widths, minus forty. Such were the structures of the human body. The bodies of the gods, however, were said to be endowed with extraordinary intelligence. In this way, the forms of both divine and human beings were described. Not only these, but also cows, goats, horses, elephants, birds, and trees were born in the abodes of the gods, and they appeared again in those forms. All stationary and moving beings, in every realm, possessed measures corresponding to their forms. Now, the remaining beings, those who are virtuous, are to be known. These virtuous ones are indeed born from Brahman, of the same kind, and thus are called the virtuous. They are not given to anger, nor are they seen to display it; those who have mastered themselves are remembered in this way. The Brahmins, Kshatriyas, and Vaishyas, being united in their origin, are therefore called the twice-born. One who knows dharma—both that which is found in the Vedas and in the Smritis—through knowledge, is called a knower of dharma. Among householders, one who follows the proper path is called virtuous; and the ascetic who strives in his pursuit of yoga is also called virtuous for that reason. The four stages of life are set forth: the householder, the student, the forest-dweller, and the ascetic. Those who follow different views discern thus: “This is righteousness, this is not.” Actions are declared to be skillful or unskillful, and as righteous or unrighteous. When there is a lack of support or greatness, it is said to be unrighteousness. And unrighteousness, leading to undesirable results, is taught as such by the teachers. Those who are properly trained and upright are known as teachers, and he who gathers the scriptures is also called a teacher for that reason. The connection with wife and the sacred fire marks the Vedic ritual in two ways. Here, the Seven Sages declared the Vedic ritual after learning it from the ancients, and recalling the practices of the past age, Manu proclaimed them. Thus, this manifold righteousness is here called the conduct of the worthy. Those worthy ones who abide in righteousness during the ages of Manu, and those who abide for the sake of righteousness, are indeed called the worthy. The righteousness practiced by these worthy ones is always proper in every age, for it is practiced by the worthy and repeatedly by Manu himself.