He spoke of the places and destinies assigned to those firmly established in each stage of life. For those who dwell with the teacher, their remembered place is that sacred abode itself. Householders are associated with the path called prājāpatya, while for renunciants, their ultimate destination is the dissolution into Brahman. The stations of the other āśramas are likewise rooted in the station of Brahman. The paths of the ancestors, it is said, are four in number, and for those who pursue these ancestral ways, the moon serves as the gateway to their journey. When beings who uphold the duties of their respective classes ceased to increase in number, the Creator drew forth from his own self, from his very body, new beings equal to himself. From his mind, he began to create further mental offspring—those who would fulfill Dharma, Artha, Kāma, Mokṣa, and the means of livelihood. By these, in accordance with the age and with righteousness, the multitude of beings was increased. Thus, Brahmā, deep in meditation, brought forth various mind-born offspring from his own mind. In a previous kalpa, the very first beings here were his progeny, beginning with the gods. Through the succession of Manvantaras, those beings were at first the youngest. In that ancient time, they were bound to actions—both virtuous and unvirtuous—which did not diminish. From Brahmā came gods, asuras, ancestors, yakshas, gandharvas, and humans—all created for the nourishment and sustenance of beings, by the knower of the self. From the effects arising from his own body, together with their causes, there emerged fourfold groups: gods, asuras, ancestors, and humans. Then, from him whose self was united, a portion consisting of darkness came forth. From his lower part, the asuras were born as his sons. The Creator then cast off that body by which the gods had been created. Because it was filled with darkness, it became known as the night of threefold duration. Having created the asuras, Brahmā assumed another body. Uniting with this mind-born form, which was dear to him, he shone forth, and from this radiance the gods were born—they are called gods because they emerged from his shining form. From that divine body, the deities took birth. When he cast off this body, it became the day. After creating the gods, Brahmā assumed yet another body. Considering these new beings as his sons, he reflected upon them as a father would. Thus, your ancestors are remembered as the gods, and among them, their status as ancestors is cherished. From that, when her body was struck down, twilight was immediately born. Of the two forms, the ancestral form that exists in the interval between day and night is considered the greater. That form, present in the space between dawn and dusk, is worshipped by the wise. Then, once more, Brahmā manifested himself in a new form from his own body. By his mind, his sons were born, and from his creative power, beings came forth. Having thus created beings again, he cast off his own form. For this reason, all creatures rejoice at the appearance of moonlight. In this way, night, day, twilight, and moonlight were born in succession. Of these, night, whose very essence is darkness, rules over all.