In the beginning, the Grandfather of all worlds, Brahmā, set forth his resolve and, from that very resolve, created resolve itself. From his mind, a being named Ruci came forth. Then, from Brahmā’s breath, Dakṣa was born; from his eyes, Marīci arose; and Bhṛgu was born from the heart of the sage who emerged from the waters. Continuing his creative act, Brahmā brought forth Aṅgiras from his head, Atri from his ears, Pulastya from his outgoing breath, and Pulaha from his diffusive breath. Vasiṣṭha was born from the equalizing breath, and Kratu from the downward breath. These eleven are remembered as the divine sons of Brahmā. Among the firstborn were Dharma and others, all sons of Brahmā. Bhṛgu and his companions, nine in total, were created as speakers of Brahman. These ancient householders established dharma, forming twelve divine lineages, each endowed with the qualities of the gods. They were active in sacred rites, prolific in their offspring, and adorned by great sages. Ṛbhu and Sanatkumāra, born of upward-flowing seed, were supreme among them, the eldest of all, ancient even in the eighth past kalpa, serving as witnesses to the worlds. Ṛbhu and Sanatkumāra withdrew their brilliance, standing established in both worlds, absorbed in the discipline of yoga, having placed their own selves within themselves. Having abandoned progeny, righteousness, and desire, and established in detachment, Sanatkumāra arose and is so called because of this. From his contemplation, mind-born offspring were produced. From the actions arising from Sanatkumāra’s body, together with their causes, the knowers of the field—the individual souls—came forth from his limbs. Then, desiring to create the four kinds—gods, asuras, ancestors, and humans—Brahmā joined his own self with the waters. As he engaged in union, intent on creation with effort, from the mere essence of darkness, creation arose from Prajāpati. From his lower part, the first sons were born—the asuras. The sages call breath (asu) life, and from that birth, they are known as asuras. The body through which all the asuras were created was cast off by Brahmā, and immediately became night. Because it was full of darkness, night is considered the regulator; covered by darkness, beings sleep during the night. Having created the asura body, Brahmā then took up another, unmanifest and full of sattva, and honored it. Engaged with this body, Prajāpati found delight, and from his mouth, as he shone, the deities were born. Because they were born as he shone, they are called gods; for the root 'div' means to shine, and in play, this is understood. Thus, shining, the deities were born from him. Having created the gods, the Lord of gods then assumed another body. That body, being cast off, immediately became day, and therefore, the gods worship day, which is endowed with righteousness. Brahmā then considered another body, consisting only of sattva, as he contemplated sons like ancestors. The ancestors arose in the interval between night and day, in the two twilights. Therefore, these ancestors are called gods, and their status as ancestors is thus established among them. The body through which the ancestors were created was cast off, and immediately became twilight. Since day belongs to the gods and night is considered asuric, the ancestral body, which is between the two, is the most excellent. Thus, all gods, celestials, sages, and humans worship with joy the form that is the middle of night and day. Then, Brahmā again assumed another form, composed entirely of rajas, and with his mind, the Lord created. He mentally created sons who were fond of rajas, and from him, those sons, endowed with mind, were born as Manus. Having created beings once more, he cast off that form, and as it was cast away, Jyotsnā—the light of dawn—was immediately born. Because beings delight at the appearance of Jyotsnā, these forms were cast off by the great soul. At once, night and day, twilight, and Jyotsnā were born. Jyotsnā, twilight, and day are the three composed of sattva alone, while night is composed entirely of tamas and is of the nature of darkness. Therefore, the gods, created from the form of day, were born from Brahmā's mouth in satisfaction. Because their birth was by day, they are powerful by day. With that form, the Lord created the asuras at night from his abdomen. Those born at night from the vital breaths are powerful at night; these will be among future gods, together with the asuras. For ancestors and humans, in all past and future Manvantaras, these forms are indeed the causes. Jyotsnā, night, day, and twilight—these four are called 'ambhāṃsi'; because they shine, this term is used by the wise. The word 'bhāti' means shining. Then Prajāpati, having created these ambhāṃsi, also created gods, humans, and Dānavas. He also created the ancestors with his own form, and again various beings. Casting off that Jyotsnā form, the Lord then assumed another. He again honored a form dominated by tamas and rajas, filled with hunger in darkness; then the Lord created others. Thus, through these cycles of creation, Brahmā brought forth the diversity of beings, the rhythms of day and night, and the sacred times, establishing the order of the cosmos and the lineage of gods, asuras, ancestors, and humans.