This is how Prajapati brought forth creation, shaping it in accordance with the innate nature of beings and the essence of the Self. From that Self, a brilliant radiance arose, shining with a splendor equal to that of the sun and fire. The Lord, in his wisdom, established the principles of conduct and purity, so that beings might attain heaven. From this creation emerged Yakshas, Rakshasas, Nagas, Pisachas, and humans as well. The fourfold order of society—though sometimes described by color—cannot truly be separated by color alone, for color flows within all beings. Why, then, should color be divided? Among the many hues seen in the world, what determines the true nature of color? In truth, what Brahma created in the beginning attained its own color only through its actions. Thus, among those twice-born, some who have abandoned their own duties and turned to violence have become Kshatriyas. Those who neglect their prescribed dharma become Vaishyas. And those among the twice-born who turn away from purity and grow dark in conduct become Shudras. Yet, Brāhmaṇas who remain steadfast in their dharma and the system of austerity—know that their tapas, their spiritual power, never perishes. That Brahman, created at the dawn of time, is understood by those who possess true knowledge. This creation is called mental, dedicated to the order of dharma. O best of speakers, O sage among Brāhmaṇas, tell me more about the Vaiśya and the Śūdra. He who is learned in the Vedas, established in the duties of Brahman, ever observant of vows and devoted to truth—such a one is called a Brāhmaṇa. Wherever austerity is found, there too is remembered the Brāhmaṇa. He who delights in giving, not in taking, is known as a Kshatriya. He who is accomplished in Vedic study is called a Vaiśya. And he who has abandoned the Vedas and right conduct is remembered as a Shudra. A Shudra does not become a Shudra, nor a Brāhmaṇa a Brāhmaṇa, by birth alone. This is the pure knowledge of the wise, and so too is self-control. One should guard prosperity against the rise of anger, and protect austerity from envy. Knowledge must be shielded from both pride and humiliation, and one must guard oneself from carelessness. He who offers up everything in renunciation is the true renouncer, the wise one. By letting go of possessions and mastering the senses, one becomes free from bondage. The sage who is ever devoted to austerity, self-controlled, and disciplined in mind and self—such a one perceives reality only in what is grasped by the senses. One should reflect without placing trust too quickly, but when trust is found, the mind should remain steady. Only through detachment does liberation arise; one should not be disturbed by anything. Always remain devoted to purity, endowed with good conduct. Truth, vows, austerity, and purity—these sustain all beings, for it is by truth that the world is upheld. Falsehood, on the other hand, is the very form of darkness, and by darkness one is led downward. It is said that hell is exceedingly difficult to illuminate, for it is darkness itself. Yet even there, in such a realm, conduct is shaped by truth and falsehood. Through bodily and mental sufferings, and even through pleasures that are not truly pleasurable, the wise should strive for liberation from suffering. Just as the light of the moon is hidden when eclipsed by Rahu, so too does happiness vanish for those overcome by darkness.