In the ancient times, sages and seekers pondered deeply on the mysteries of creation, questioning how beings come into existence. Some believed that the divine is born only in part, while others claimed that his birth is from another’s portion. Amidst these disputes, it was observed that, since there is no real difference between mind and consciousness, through the favor of the divine, people become knowers of the field—the true nature of existence. The one supreme Lord, by his own power, multiplies himself into many forms; and, having become many, he again returns to oneness. Thus, from the division of mind and energy, throughout all the cycles of creation known as Manvantaras, all beings—whether stationary like plants or moving like animals—are born at the beginning of creation and remain here, praised by the wise. When each vast cycle, or kalpa, comes to its end, Rudra withdraws all beings. Then, new beings are born, and those without mastery are deluded by the power of yoga-māyā. These beings, endowed with lordly power, move about, deluding those who are not lords; and thus, in the spread of faults, there is neither proper nor improper—good and bad merge in the cosmic play. Among people, those who deny the existence of beings are considered corrupt; those who remain neutral are indifferent; those who affirm the reality of beings are capable. The three Vedas serve as teachers for those who proclaim the truth. Yet, because of steadfast prior learning and worldly teachings, and due to four causes, one does not attain the truth as it really is. Meanings were previously placed in other contexts, belonging to another time; thus, even when another meaning exists, it may be rejected out of aversion. Among various views, that which is substantial is recognized as substance; that which is a quality is known as quality. The doer of actions and thoughts, and the one who is great by birth, are described by the learned through these four causes. One who is powerless and angry comes to know the deities distinctly. Here, two verses are cited concerning the Lord of Yoga: By attaining the power of yoga, one could create thousands of forms of oneself and others, acting together with all of them. Such a yogi could obtain objects of the senses and, through intense austerity, withdraw all, just as the sun’s radiance withdraws its qualities. Having heard these profound words, the ascetics of Naimisha forest approached the best of sages, asking in order about the speech: “How did the seven gods arise in the Manvantaras, with Indra and Vishnu as the foremost among the mighty Adityas? Tell us all this in detail, O Romaharshana.” Thus addressed, the humble Suta, Romaharshana, the best among those who speak Brahman, replied to the great sages. He explained: From the mouth of Brahma, the gods were created for the propagation of beings; all are remembered as having the body of mantras in the Manvantaras. Among them were Darsha, Purnamasa, Brihat, and Rathantara; Akuta is the first, then Akuti itself. Vitti and Suvitti, Akuti and Kuti, then Adhishtha and Adhiti, Vijñati and Vijñata—the twelve Manus. The twelve sons are to be known, and the one who gathers them in a year; seeing him, Brahma declared, “Let the gods be born.” In the union of wife and household sacrifice, Brahma began wrongly; having said this, he disappeared right there. The gods did not welcome the words of the Supreme Lord. Here, the actions of truth are those born of speech, mind, and action. Those who remained saw fault in actions, observing the results as mixed with decrease and excess. Despising birth, they became tireless and free from possessiveness; always desiring, they became detached, seeing faults everywhere. Having abandoned wealth, righteousness, and desire, they remained steadfast, relying on their own strength and knowledge, restraining their energy. Knowing their intention, Brahma became angry. Without enthusiasm, he spoke to the gods: “For the sake of creation, you are here; I am the creator of beings, not otherwise. I had previously told you: ‘Procreate and conquer.’ Because you disregarded my words and embraced detachment, despising your own birth, you did not rejoice in your progeny. And having renounced action out of desire for immortality, therefore, disregarding me, you shall depart seven times.” Cursed by Brahma, the gods sought to appease Jayā, saying, “Forgive us, great lord, for what was done out of ignorance.” Bowing with humility, Brahma again spoke to them: “In this world, who deserves independence without my permission? Since everything has been encompassed by me, how will beings act according to their own will, whether for good or ill? Whatever exists in the world, whether with essence or without, is pervaded by me through intellect and self; who in the world can surpass me? Whatever is reasoned by beings, whatever is ordained for them, whatever is considered—all that is known to me. This entire world, both moving and unmoving, is established by me in its true nature; how could I wish to destroy it? Because I have manifested here for the sake of creation, not otherwise, who, without undertaking actions here, will be released by my will?” Then, reproaching the gods whose minds were lost, Jayā spoke again, holding them under discipline as the Lord of Creatures: “Because you previously undertook renunciation with me in mind, and because that was fruitless and incomplete, therefore, O gods, in future births, happiness will result. By your own will, O best of gods, your birth will occur; but in six manvantaras, you will all become deluded. At the end of the Vaivasvata and other manvantaras, knowing this, Brahma recited there an ancient verse.” Thus, the sages listened as the mysteries of creation, the cycles of birth, and the duties of the gods were revealed, unfolding the eternal play of the Lord and the wisdom of the ancient texts.