In the ancient unfolding of creation, it was observed that beings born during the day possessed strength and power by day, while those born at night from the vital breaths were unconquerable during the night. Thus, the cycle of day and night shaped the nature of these beings. Among ancestors and humans who had passed on, their essence was linked to moonlight, night, day, and twilight—these four subtle forms carried their presence. The Lord, having first created the waters, then brought forth gods, asuras, and humans. After abandoning the form associated with moonlight, the Lord assumed another shape. In darkness, he created other beings, afflicted by hunger. Among them, some declared, “Let us protect these waters,” while others opposed, saying, “We will dry up the waters.” Thus, a division arose between those who sought to preserve and those who sought to destroy. The root ‘rakṣ’ signifies protection and preservation, so those who protected were called ‘Rakṣas,’ and those who destroyed, ‘Yakṣas.’ These beings withered repeatedly, yet rose again and again. Because of their childish nature, they became known as ‘vyālas,’ and due to their inferiority, they were called ‘ahis,’ or serpents. Their dissolution on earth resembled the vanishing of clouds by the sun and moon. The Lord, possessing a poisonous nature, entered all those serpents born together, making them fierce and tawny, subsisting on flesh. As the Lord sang, the Gandharvas, his sons, were born. When he drank, those Gandharvas manifested as speech, and thus they are remembered for this gift. From his desire, he created the metres and the birds. Strength was created from his mouth, and the Avīs from his chest. From his feet arose horses, elephants, donkeys, wild oxen, and deer. From his hair sprang medicinal herbs, fruit-bearing and root-bearing plants. At the beginning of this kalpa, at the dawn of the Tretā Yuga, seven domestic animals and seven wild animals were recognized. The sixth group comprised aquatic animals, and the seventh, reptiles. Among the wild animals, the monkey was counted as the seventh. From his mouth, the Lord first created the Agniṣṭoma sacrifice. From his southern mouth, he brought forth the Bṛhatsāman and speech. From his western mouth, the Vairūpya and Atirātra were born. From the fourth mouth, the Anuṣṭubh and Savairāja emerged. Having created all these, the blessed Lord, renowned as Parjanya, caused beings of various forms—both high and low—to arise from his limbs. First, he created the four kinds: gods, sages, ancestors, and humans. Then came the Yakṣas, Piśācas, Gandharvas, and Apsarases. Both imperishable and perishable beings were created, stationary and moving alike. These beings, created again and again, return to their original forms. Endowed with their nature, they attain it, and thus it pleases them. The Creator himself assigned the functions of all beings. Some wise men call this assignment divine, while those who contemplate beings call it inherent nature. Yet, none know any existence apart from this, for all is contained within the Creator’s design.