Therefore, it is said that your ancestors are revered as gods, and their status as ancestors is remembered among them. From this origin, when her body was struck down, the first twilight came into being. Of the two forms that emerged, the ancestral form that existed between them was indeed the greater. This form, which dwells in the interval between dawn and dusk, is the one that is worshipped. Then, Brahma manifested himself once again from his own body, taking on a new form. By the power of his mind, he gave birth to his sons, and from his creation, all beings came forth. Having thus created beings anew, Brahma cast off his own form. Because of this, beings rejoice at the appearance of moonlight. In that very moment, night, day, twilight, and moonlight were all born. Night, whose very essence is darkness, holds sway over them. Those beings who are born during the day possess power by day, while those born at night from the vital breaths are unconquerable at night—thus it is. Among the ancestors and humans, those who have passed on are associated with moonlight, night, day, and twilight—these four are indeed their forms. Having created these waters, Brahma then brought forth the gods, the asuras, and humans. After abandoning that form associated with moonlight, the Lord assumed yet another form. Then, in the darkness, he created other beings who were afflicted by hunger. Among these, some declared, “Let us protect these waters,” while others said, “We will dry up the waters.” Thus, they stood in opposition to one another. The root “rakṣ” signifies protection and preservation; hence, those who protect are called “rakṣas,” and those who destroy are called “yakṣas.” These beings, having withered, rose up again and again, O hero. Because of their childish nature, they are known as “vyālas,” and due to their inferiority, they are called “ahis” or serpents. Their dissolution on earth is likened to the dispersal of clouds by the sun and the moon. The one of poisonous nature entered into all those serpents born together. These fierce beings, tawny in color, live by consuming flesh. As Brahma sang, from him were born the Gandharvas, his sons. When he drank, those Gandharvas were born as speech, and thus they are remembered. From his desire, he created the metres and the birds. Then, creating strength from his mouth, he also brought forth the Avīs from his chest. From his feet, he created horses, elephants, donkeys, wild oxen, and deer. From his hair, medicinal herbs, fruit-bearing, and root-bearing plants sprang forth. At the beginning of this kalpa, at the dawn of the Tretā Yuga, these seven are recognized as domestic animals, and another seven as wild. The sixth group are aquatic animals, and the seventh are reptiles. Among the wild animals, the monkey is counted as the seventh, completing the wild beasts. From his mouth, Brahma first created the Agniṣṭoma among sacrifices. From his southern mouth, he brought forth the Bṛhatsāman and the spoken word. From his western mouth, he created the Vairūpya and Atirātra. From his fourth mouth, he created the Anuṣṭubh and Savairāja.