When the era of Vaivasvata Manu dawned, the Adityas—those radiant deities—were venerated by the people. Gathering together, they discussed among themselves the path forward. Through the power of yoga and with half their consciousness, they resolved to enter the illustrious Aditi herself during this Vaivasvata interval. Their intention was clear: “Let us become her sons; this will be our highest good. Those born from Aditi will attain the status of Adityas.” Having made this decision, all the Adityas, in the previous Chakshusha Manu interval, were reborn as the twelve Adityas, emerging from Kashyapa, the son of Marichi. Alongside them, Indra and Vishnu too were born again, and in this Vaivasvata era, the divine Nara and Narayana manifested as well. For these gods, creation and dissolution are described much like the sun’s daily rising and setting in our world. This cycle applies also to Prajapati, Vishnu, and the great-souled Bhava. The Adityas are supreme in hearing, endowed with the qualities of sound and other senses, and possess the eightfold powers beginning with Anima. Thus, these gods were born. This attachment to the world is said to be the cause of creation itself. By Brahma’s curse, the Jayas were born in the Swayambhuva Manvantara and were subdued. In the Svarocisha Manvantara, they became the Tusitas; in the Uttama, the Satyas; in the Tamasa, the Haris; in the Charishnava, the Vaikunthas; in the Chakshusha, the Sadhyas; and in the present era, they are the Adityas. Among the Adityas, ten are remembered: Dhata, Aryaman, Mitra, Varuna, Aṃśa, Bhaga, Indra, Vivasvan, Pusha, and Parjanya. Then Tvashta and Vishnu, the youngest and the eldest, complete the twelve sons of Kashyapa. From Surabhi and Kashyapa were born eleven Rudras, sanctified by great austerity and the grace of Mahadeva. These Rudras are Angaraka, Sarpa, Nirriti, Sadasaspati, Ajaikapada, Ahirbudhnya, Urdhvaketu, Jvara, Bhuvaneshvara, Mrityu, and the renowned Kapala. These eleven gods, lords of the three worlds, were brought forth by Surabhi through her great austerity. Surabhi also bore two other daughters: Rohini, shining like Rudra, and the illustrious Gandhari. From Rohini came four daughters renowned in the worlds: Surupa, Hamsakila, Bhadra, and Kamadugha. Kamadugha herself gave birth to two daughters, Surupa and Tanaya. Hamsakila gave birth to the Mrishis, and from Bhadra were born the illustrious and fortunate Gandharvas, the sons of Vajin. Then were born the Uchchaihshravas—horses swift as the mind, moving in the sky; white, tawny, and dappled horses, and deer both green and white. These horses of Gandharva lineage were nourished by the gods and Rudra. Once more, from Surabhi was born the glorious Candrabhāsuprabha, adorned with a garland and crest, radiant and born from the abode of nectar. By Surabhi's favor, he became the banner of Maheśvara. Thus have the Rudras and Adityas, sons of Kashyapa, been described. The Sadhyas, Visvedevas, and Vasus are also known as sons of Dharma. The wives of Arishtanemi bore sixteen children; among these, four are known as Vidyuts. The best among them were born from Angiras, hymns honored by the Brahmarshis. The weapons of the gods are said to be the offspring of the devarshi Krishashva, and these weapons are reborn at the end of each thousand ages. All the groups of gods, O Brahmins, and the thirty-three born of the mind, undergo both dissolution and creation. Just as the sun rises and sets in this world, so too do these hosts of gods come into being age after age. The Sadhyas, Vasus, Visvedevas, Rudras, and Adityas are renowned for their noble birth, power, and deeds. The sages then wondered about the distinction between Prajapati, Vishnu, and the great-souled Bhava. Who among them excels over whom? Who arises from whom, and in whom does each abide? Who is greater, who is intermediate, and who is lesser? Who is foremost, who is subordinate, and who is great by deeds, birth, and power? They requested the wise to reveal all this, for only the truly knowledgeable could answer. On this matter, the sage promised to describe what is remembered regarding their mutual distinctions, asking all to listen to what he would say about Brahma, Vishnu, and Rudra. The forms of the self-born, known as rajasic, tamasic, and sattvic, are said to arise in each age. O best of twice-born, it is not possible to state the differences among these, since they depend on the increase of qualities and the dual bond of grace. The sage explained, as best he could, the activity and withdrawal, and the increase of qualities in these forms. Of these, one—the rajasika—produces all beings everywhere; one—the sattvika, in the form of the ocean—supports them; and one—the tamasika—at the proper time, casts them down and consumes the beings. When Brahma arises, filled with rajas, then the sattvika aspect, called Purusha, withdraws from him. When the principle of time, due to the increase of tamas, becomes predominant, then the rajasika aspect, called Brahma, withdraws from him. When, due to the increase of sattva, Purusha becomes manifest as the Lord, then the aspect called Time ceases to exist for him. Gradually, his form, name, and actions cease, as he abides in the three worlds, through acts of granting favor and restraint to all. When Brahma exists, then an interval is said to occur; and when Purusha is Brahma, he is not Purusha alone. Just as a gem divides various colors in a crystal, so, depending on its purity and the nature of its support, that color appears as such. Thus, by the influence of the qualities, the coloring of the self-born occurs; whether in unity or in diversity, this is declared as the explanation.