From the lower part of his being, the Lord brought forth the asuras as his sons. Having thus created the gods earlier, he now cast off that body which had given them birth. Because that form was filled with darkness, it came to be known as the night of threefold duration. After creating the asuras, the Lord assumed yet another body. Uniting with the mind-born one, which was dear to him, he shone forth brilliantly, and from this radiance, the gods were born. Thus, they are called gods, for they emerged as he was resplendent. From this divine body, the deities took birth, and when he relinquished that body, it became the day. Having established the gods, the Lord took on a new form. Looking upon the gods as his sons, he reflected deeply, like a loving father. Thus, the gods are remembered as your ancestors, and their status as such is honored among them. From that form, when her body was struck down, the twilight was immediately born. Of these two—the day and the night—the ancestral form that exists between them, the twilight, is considered the greater. It is this form, present in the interval between dawn and dusk, that is worshipped. Then, in yet another manifestation, Brahma once more revealed himself from his own body. By his mind, he created sons; and from his creative power, beings of all kinds came forth. Having brought these beings into existence, he again cast off his form. Thus, beings rejoice at the coming of moonlight. In this way, night, day, twilight, and moonlight were all born. Night, whose very essence is darkness, holds sway over them. Because the gods were born during the day, their power is greatest by day. Those who were born at night from the vital breaths are unconquerable at night—thus their strength endures. Among ancestors and humans, those who have departed and gone on are associated with these four: moonlight, night, day, and twilight. Having created these waters, the Lord then brought forth the gods, the asuras, and humankind. After relinquishing that moonlight form, the Lord assumed yet another aspect. In darkness, he created other beings who were tormented by hunger. Among them, those who declared, "Let us protect these waters," became known for their guardianship. Others, who said, "We will dry up the waters," stood in opposition to them. The root "rakṣ" signifies protection and preservation. Thus, "rakṣa" refers to those who protect, while "yakṣa" denotes those who destroy. These beings, having withered, rose up again and again, O hero. Because of their childish nature, they are called "vyālas," and due to their inferiority, they are named "ahis," or serpents. Their dissolution on earth is like the vanishing of clouds before the sun and the moon. The Lord, bearing a poisonous nature, entered into all those serpents born together. Fierce and tawny, these beings lived by consuming flesh. As the Lord sang, the Gandharvas—celestial musicians—were born from him as his sons. When he drank, those Gandharvas manifested as speech, and thus they are remembered. From his desire, he created the metres and the birds. Then, drawing strength from his mouth, he also brought forth the Avīs from his chest, continuing the wondrous unfolding of creation.