Sanatkumāra, so named because of his profound contemplation, brought forth mind-born offspring from the depths of his meditation. From the actions that arose through his body—together with their underlying causes—the individual souls, known as the knowers of the field, emerged from the very limbs of that wise being. Desiring to create the four orders—the gods, asuras, ancestors, and humans—he united his own essence with the primordial waters. In this union, intent on the work of creation and applying his effort, Prajāpati brought forth creation itself from the very essence of darkness. From his lower part, the first beings to emerge were the asuras. Since breath, called “asu,” is recognized by sages as life, these beings came to be known as asuras. The body from which all asuras were created, Prajāpati then cast aside, and as it was abandoned, it immediately took the form of night. Because it was saturated with darkness, night became the regulator of time; veiled in its shadow, all beings succumb to sleep. Having created the asuric body, Prajāpati next assumed another form—one unmanifest and filled with the quality of sattva—and he honored this new body. Engaging with it, he found delight, and from his shining mouth, the deities were born. Since they were born as he radiated light, they are called gods—“div” meaning “to shine”—and so, in the play of creation, this meaning is understood. Thus, shining forth from him, they are called deities. With the gods created, the lord of gods then took up yet another form. The body he cast off after creating the gods became day itself. For this reason, the gods revere the day, which is imbued with righteousness. Prajāpati then considered yet another body, composed purely of sattva, as he reflected upon creating sons who would become the ancestors. The ancestors arose in the interval between night and day, within the two twilights. Therefore, these ancestors are also called gods, and their special status as ancestors was thus established. The body by which the ancestors were brought forth, he likewise cast aside, and that discarded form immediately became twilight. Since the day belongs to the gods and the night is asuric, the ancestral body, which exists between the two, is considered the most excellent. For this reason, all gods, celestials, sages, and humans joyfully worship the form that is the very heart of night and day—the twilight. Once more, Brahmā assumed another form, this time composed entirely of rajas, and with his mind he created anew. He mentally generated sons who delighted in the quality of rajas; these mind-endowed sons were born as Manus. Having created beings again, he cast off that form, and as he did so, Jyotsnā—radiant dawnlight—was born. Because all beings rejoice at the appearance of Jyotsnā, these forms were relinquished by the great soul. Thus, night and day, twilight, and Jyotsnā came into being simultaneously. Among these, Jyotsnā, twilight, and day are each composed solely of sattva, while night is made entirely of tamas, the essence of darkness. Thus, the gods, created from the form of day, were born from Prajāpati’s mouth in a moment of satisfaction. Because their birth occurred by day, they possess power during the day. With that same form, the Lord created the asuras at night from his abdomen, and those born at night from the vital breaths are strong in the night. In future ages, these will be counted among the gods and asuras alike. For ancestors and humans alike, in every past and future age of Manu, these are the enduring causes. Jyotsnā, night, day, and twilight—these four are called “ambhāṃsi,” for they shine, and this term is used by the wise. The word “bhāti” means “to shine,” and so, having created these ambhāṃsi, Prajāpati also brought forth gods, humans, and Dānavas. He created the ancestors in his own likeness, and again various other beings. After casting off the form of Jyotsnā, the Lord then assumed yet another. This time, he honored a form dominated by tamas and rajas, filled with hunger and shrouded in darkness, and with it, he created more beings. Those who emerged from him, whose very nature was hunger, sought to seize the ambhāṃsi. Among them, those who declared, “Let us protect the ambhāṃsi,” became known as Rākṣasas, for possessed by hunger, they roam the night. Others, who said, “Let us enjoy the ambhāṃsi,” took delight in each other’s company. By this act, they became the Yakṣas and Guhyakas, known for their secretive deeds. The root “rakṣ” is associated with protection, while “yakṣ” is explained as “to eat.” Witnessing these beings, the wise Prajāpati’s hair fell out in displeasure. Those whose heads were severed rose upwards, while those who mourned for the Lord lost their heads, and from them descended the creatures called “vālā.” The “vālā” are remembered as having the nature of serpents; due to their deficiency they are called snakes, and because they fall, they are known as “pannagas,” and as serpents because they crawl. From his wrath, a fierce being, born of fire, arose and entered the serpents, imbuing them with the nature of poison. After creating the serpents, Prajāpati, still enraged, brought forth beings whose essence was anger—tawny, fierce, and subsisting on flesh. Because they are beings, they are called “bhūtas,” and because they eat flesh, “piśācas.” Yet when his mind became tranquil and he sang, the Gandharvas were born. The root “dhayati” means “to drink”; the Gandharvas were born drinking in speech, and thus are remembered by that name.