In the earliest days of creation, a sacred confusion arose. When the time came for the union of wife and the performance of household sacrifices, the process was begun incorrectly. Having declared this, Brahmā, the Creator, vanished from that very spot. The divine beings present did not accept the counsel of the Supreme Lord. In that moment, truth’s actions—those born from speech, thought, and deed—were disregarded. Some among them began to see only faults in action, perceiving all results as inevitably tainted by excess or deficiency. Growing weary of the endless cycle of birth, these beings became tireless in their renunciation, renouncing all sense of possession. Always seeking something beyond, they cultivated detachment, seeing only imperfection in worldly things. Abandoning wealth, righteousness, and desire, they stood firm in their own strength and knowledge, restraining their energies and remaining steadfast. Brahmā, perceiving their intentions, was filled with anger. Without enthusiasm, he addressed the gods, “You are here for the sake of creation. I alone am the creator of beings; it cannot be otherwise. Did I not instruct you before: ‘Procreate and conquer’? Yet, disregarding my words, you have chosen detachment, despising your own birth, and you do not rejoice in your progeny. Renouncing action in pursuit of immortality, you have disregarded me. Therefore, you shall depart from here seven times.” Cursed by Brahmā, the gods sought forgiveness from Jayā, saying humbly, “Forgive us, great lord, for what we did in ignorance.” Having bowed with humility, Brahmā spoke again, “Who in this world deserves independence without my permission? All things are encompassed by me; how can beings act solely by their own will, whether for good or ill? Whatever exists, with essence or without, is pervaded by me through intellect and self. Who can surpass me? “All that is reasoned or ordained or considered by beings is known to me. This entire world, moving and unmoving, is established by me in its true nature. Why would I wish to destroy it? I have manifested here for the sake of creation, and not otherwise. Who, without undertaking actions, can hope to be released by my will?” Thus, Brahmā reproached the gods, whose minds were unsettled, and Jayā, under the discipline of the Lord of Creatures, spoke to them again: “Because you previously undertook renunciation with me in mind, yet your effort was incomplete and fruitless, therefore, in future births, happiness will come to you, O gods. By your own will, your birth will occur; but in six manvantaras, you will all become deluded. “At the end of the Vaivasvata and other manvantaras, knowing this, Brahmā recited an ancient verse: Those who practice the threefold Veda, celibacy, procreation, ancestral rites, sacrifice, and charity—having become free from passion, dwell without seeking praise from others. Having witnessed this, Jayā said to 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 thus spoken, Brahmā disappeared once more. After the Lord vanished, the gods, now fearless and endowed with the yogic powers beginning with aṇimā, took refuge and were strengthened by the force of yoga. From their bodies emerged twelve vast lakes, known as the Jayās, as immense as oceans. Thereafter, in the creation of Svāyambhuva Manu, the gods were born anew: the sons of Ruci by Ajitā, called Ajita, appearing in twelve forms. These twelve—Vidhi, the sages, Kṣema, Nanda, Avyaya, Prāṇa, Apāna, Sudhāmā, Kratu, Śakti, and Vyavasthita—were all mind-born and remembered as the Ajitās. Together with the other gods, they became participants in the first sacrifices of the Svāyambhuva Manvantara. In the next, the Svārociṣa Manvantara, the sons of Svarociṣa were born from Tuṣitā and were known as the Tuṣitās, gods called Prāṇas, the travelers. Again, in the Uttama Manvantara, the Tuṣitā gods themselves appeared. Then, in the Uttama Manvantara, the auspicious sons of Uttama were born from Satyā, and thus the gods of that period were called Satyās. The Satyās participated in the sacrifices of the third Dvāpara Manvantara, and again, when the Tāmasa Manvantara arrived, the Satyā gods appeared once again. In the Tāmasa Manvantara, the twelve sons of Harṣa were born—these gods were called Harayas and became participants in sacrifice. When the Cariṣṇu Manvantara arrived, those Haraya gods were born from Vaikuṇṭhā; thus, in the fifth Manvantara, the gods were known as Vaikuṇṭhās, born from Cariṣṇu. Again, when the Vaikuṇṭha gods reached the Cākṣuṣa Manvantara, twelve sons were born from Sādhyā, children of Dharma. When the Sādhyās diminished at the end of the Cākṣuṣa Manvantara and the creation of Manu Vaivasvata approached, at the start of the first Tretā Yuga in the Vaivasvata Manvantara, the Sādhyās, by a portion, were born from Aditi, from Marīci and Kaśyapa. Thus, in the present Manvantara, the twelve Ādityas were born. When these had arisen in the Cākṣuṣa Manvantara of Manu, then, in the Svāyambhuva Manvantara, twelve immortal Sādhyās were born. In this way, the original Jayās came into being at that time due to the curse. Whoever, with faith, recites this sevenfold origin of the gods as declared by the Lord, does not fall from the path. Thus, these seven manifestations of the Jayās, each with seven characteristics, have been described. What more, then, would you wish to hear?