Once again, as time passed, people became deluded and no longer upheld the dharma that had been set for them. Seeing this, the wise Brahma understood everything as it truly was. With clarity and compassion, Brahma reassigned the duties among the people: he established the tasks of sacrifice, teaching, giving, and receiving gifts. He entrusted animal herding, trade, and agriculture to the people, ensuring that all had their proper work. Brahma then reaffirmed the common duties for the Brahmins, Kshatriyas, and Vaishyas, giving each their livelihoods through appropriate work, so that all might support one another in society. For the twice-born, the sacred place of ritual was remembered as belonging to the descendants of Prajapati. For the Vaishyas, their station was the place of Maruta, fitting for those who live by their respective occupations. These stations of caste were intended for the virtuous, those who practiced their duties as prescribed. Once the castes were thus established, Brahma set up the four ashramas, or stages of life, just as he had done before. Those who performed their duties and lived according to the ashramas would enjoy the fruits of their actions. Brahma clearly prescribed the dharmas for each group. In earlier times, the householder’s ashrama was established to include all four castes. Now, I shall explain these in due order, along with their vows and disciplines. Thus, the concise collection of duties for a householder is given. For a student seeking knowledge, service to the teacher and alms-seeking are the proper duties. For those dwelling in the forest, practices such as honoring both twilights (dawn and dusk), bathing, and performing the fire ritual are prescribed. Vigilance, abstention from sensual pleasures, compassion for all beings, and forgiveness are also enjoined. This tenfold dharma was declared by the Self-born. Brahma described the proper places for those established in each ashrama. For students, the place is remembered as that of those who dwell with their teacher. For householders, it is called prājāpatya; for renunciants, the ultimate station is dissolution into Brahman. The stations of the other ashramas are established within the station of Brahman. The paths of the ancestors are said to be four in number, and for those on this path, the moon is considered the gateway. When beings who uphold the duties of their class do not increase, Brahma, from his own self and his own body, created beings equal to himself. Then, he began to create other mental offspring—those who would accomplish Dharma, Artha, Kāma, Mokṣa, and the means of livelihood. These beings, in accordance with the age and righteousness, increased the world. Brahma, meditating deeply, created various mental offspring from his own mind. In a previous kalpa, the first beings here were the progeny, beginning with the gods. In the succession of Manvantaras, these beings were first the youngest. At that time, they were joined by actions, both virtuous and unvirtuous, which did not diminish. Thus, gods, asuras, ancestors, yakshas, gandharvas, and humans were all created for the nourishment and sustenance of beings—Brahma, the knower of the self, brought them forth. With the effects arising from that body, along with their causes, from that source emerged the fourfold groups of gods, asuras, ancestors, and humans. Then, from Brahma, whose self was united, arose a portion consisting of darkness.