In the sacred grove of Naimisha, the ascetics gathered, eager to learn the mysteries of creation and the nature of the gods. They listened intently as the revered sage spoke of the power and knowledge that comes with yoga. He explained that even one who is powerless and angry can, in such a state, perceive the deities clearly. To illustrate the greatness of the Lord of Yoga, he cited two verses: when one attains the full power of yoga, that person can manifest thousands of forms, both of themselves and of others, and can act through all those forms simultaneously. Such a yogi can obtain all objects of the senses at will, and, through intense austerity, can withdraw everything, just as the sun’s radiance can be drawn back into itself. Moved by these words, the ascetics of Naimisha approached Romaharshana, the best among sages, and asked him to explain further: “How did the seven gods arise in the cycles of the Manus? Please tell us in detail about Indra, Vishnu, and the mighty Adityas.” Romaharshana, humble and wise, answered their questions, his words imbued with knowledge of Brahman. He described how, from the mouth of Brahmā, the gods were created to propagate beings. In each cycle of the Manus—the Manvantaras—the gods are remembered as having the forms of mantras. He named the principal deities and cycles: Darsha, Purnamasa, Brihat, and Rathantara; Akuta as the first, followed by Akuti itself. Then came Vitti and Suvitti, Akuti and Kuti, Adhishtha and Adhiti, Vijñati and Vijñata—these are the twelve Manus. There are also twelve sons, and the one who gathers them in a year. Upon seeing this, Brahmā declared, “Let the gods be born.” Brahmā began the process of creation through the union of wife and household sacrifice, but something was amiss. After making his declaration, Brahmā vanished from their sight. The gods did not welcome his words, and their actions, born of speech, mind, and deed, reflected a certain reluctance. Some, seeing fault in action and its mixed results of gain and loss, despised birth itself. They became tireless, free from possessiveness, and, always desiring detachment, saw only faults in worldly existence. These gods abandoned wealth, righteousness, and desire. They remained steadfast, relying solely on their own strength and knowledge, restraining their energy. Brahmā, perceiving their intentions, became angry and, without enthusiasm, addressed them: “You are here for the sake of creation. I am the creator of beings. I have already told you—procreate and conquer. Yet, you have disregarded my words, embraced detachment, and despised your own birth. You did not rejoice in your progeny and, seeking immortality, renounced action. For this reason, disregarding me, you shall depart seven times.” Cursed by Brahmā, the gods sought forgiveness from Jayā, bowing in humility and asking for pardon for their ignorance. Brahmā, seeing their humility, spoke again: “Who in this world deserves independence without my permission? All that exists is encompassed by me. How can beings act according to their own will, for good or ill? Whatever exists, with essence or without, is pervaded by me through intellect and self. Who can surpass me? Whatever is reasoned, ordained, or considered by beings—I know it all. The entire world, moving and unmoving, is established by me in its true nature. Why would I wish to destroy it? I have manifested for the sake of creation, not otherwise. Who, without undertaking actions here, will be released by my will?” Jayā, reproaching the gods whose minds were unsettled, addressed them again, held under discipline by the Lord of Creatures: “Because you previously undertook renunciation with me in mind, but that renunciation was fruitless and incomplete, therefore, O gods, happiness will come to you in future births. By your own will, your births will occur, but in six manvantaras you will all become deluded.” At the end of the Vaivasvata and other manvantaras, Brahmā recited an ancient verse: “Those who practice the threefold Veda, celibacy, procreation, śrāddha, sacrifice, and charity—having become free from passion, he dwells without seeking praise from others.” After reciting this, Jayā told the gods, “At the end of the Vaivasvata manvantara, you will come to me here. Then, together with me, you shall attain eternal accomplishment.” Having spoken thus, Brahmā vanished once more. After the Lord had disappeared, the gods, now fearless and endowed with the powers beginning with aṇimā, took refuge in the strength of yoga. From their bodies arose twelve vast lakes, known as the Jayās, as expansive as oceans. In that creation of Svāyambhuva, the gods were reborn: the sons of Ruci by Ajitā, known as Ajita in twelve forms—Vidhi, the sages, Kṣema, Nanda, Avyaya, Prāṇa, Apāna, Sudhāmā, Kratu, Śakti, and Vyavasthita. These twelve, all mind-born, are remembered as the Ajitās. Together with the gods, they participated in the sacrifice during the first Svāyambhuva Manvantara. In the following Svārociṣa Manvantara, the sons of Svarociṣa were born again from Tuṣitā and were called the Tuṣitās, known as Prāṇas, the travelers. Again, in the Uttama Manvantara, the Tuṣitā gods themselves appeared. Then, in that same Manvantara, the auspicious sons of Uttama were born from Satyā, and the gods of that period were called Satyās. Thus, the cycles of creation and the birth of the gods unfolded, each era marked by the will of Brahmā and the actions of the divine beings, ever moving towards fulfillment and liberation.