With deep humility, Brahmā bowed and addressed the assembled deities: “In this world, who can claim independence without my leave? Since I pervade all things, how could any being act solely according to its own will, whether for good or ill? All that exists, whether it possesses essence or not, is suffused by my intellect and self—who, then, could surpass me? Whatever creatures reason, whatever is ordained for them, whatever they consider, all of this is known to me. This entire world, both moving and unmoving, is established by me in its true nature; why would I ever wish to destroy it? Indeed, I have manifested here only for the sake of creation. Without performing actions here, who could ever be released by my will?” Thus Brahmā spoke, and then Jayā, seeing the gods confused and their minds unsettled, reproached them, for they were under the discipline of the Lord of Creatures. Jayā reminded them, “Because you once undertook renunciation with me in mind, and since that effort was incomplete and bore no fruit, therefore, O gods, in future births happiness will be yours. By your own will, O best among gods, you will take birth again, but in six Manvantaras you will all become deluded.” At the end of the Vaivasvata and other Manvantaras, Brahmā, knowing this, recited an ancient verse: “Those who practice the threefold Veda, who uphold celibacy, procreation, śrāddha, sacrifice, and charity—once free from passion, such a one dwells without seeking praise from others.” After recalling this verse, Jayā spoke again to the gods: “At the end of the Vaivasvata Manvantara, you will return to me here. Then, together with me, you shall attain eternal accomplishment.” Having thus instructed them, Brahmā vanished from their midst. When the Lord disappeared, the gods, now fearless and endowed with yogic powers beginning with aṇimā, took refuge and were strengthened by the force of yoga. From their bodies arose twelve vast lakes, known as the Jayās, expansive as oceans. Thereafter, in the creation of Svāyambhuva Manu, the gods were born anew: the sons of Ruci by Ajitā, with Ajita manifesting in twelve forms. These were Vidhi, the sages, Kṣema, Nanda, Avyaya, Prāṇa, Apāna, Sudhāmā, Kratu, Śakti, and Vyavasthita—twelve mind-born beings remembered as the Ajitās. Together with the gods, these became known as participants in the first sacrificial rites of the Svāyambhuva Manvantara. In the following Svārociṣa Manvantara, the sons of Svarociṣa were born from Tuṣitā, and were called the Tuṣitās—gods known as Prāṇas, the travelers. Again, in the Uttama Manvantara, the Tuṣitā gods themselves appeared. In the Uttama Manvantara, the auspicious sons of Uttama were born from Satyā, and thus, the gods of that era were called the Satyās. These Satyās participated in the sacrifices of the third Dvāpara Yuga, and when the Tāmasa Manvantara arrived, the Satyā gods appeared once more. In the Tāmasa Manvantara, twelve sons of Harṣa were born; these gods were called the Harayas and took part in the sacrificial rites. When the Cariṣṇu Manvantara arrived, the Haraya gods were born from Vaikuṇṭhā, and in the fifth Manvantara, the gods were called Vaikuṇṭhās, born from Cariṣṇu. When the Vaikuṇṭha gods reached the Cākṣuṣa Manvantara, twelve sons were born from Sādhyā, the sons of Dharma. As the Sādhyās diminished at the end of the Cākṣuṣa Manvantara, and the creation of Manu Vaivasvata approached, at the beginning of the first Tretā Yuga in the Vaivasvata Manvantara, the Sādhyās, as a portion, were born from Aditi, through Marīci and Kaśyapa. Thus, in the present Manvantara, the twelve Ādityas were born. When they had arisen in the Cākṣuṣa Manvantara of Manu, then, in the Svāyambhuva Manvantara, twelve immortal Sādhyās came into being—these were the original Jayās, manifest due to a 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 would you wish to hear? The sages then requested, “Tell us in detail about the origin and destruction of the Daityas, Dānavas, Gandharvas, serpents, Rākṣasas, all beings, ghosts, animals, birds, and plants.” Thus addressed, the wise Sūta replied: “We have heard that Kaśyapa begot two sons from Diti. These two sons of Kaśyapa are remembered as the eldest among all, born on the day of the prolonged Aśvamedha sacrifice performed by Kaśyapa. The first, named Hiraṇyakaśipu, took the seat of the officiating priest; emerging from Diti’s womb, he sat in the grand assembly, and thus, by that act, he became known as Hiraṇyakaśipu. O master, let me tell you in detail about the birth and greatness of the noble Daitya, Hiraṇyakaśipu. Kaśyapa’s Aśvamedha sacrifice was performed long ago at Puṣkara, sanctified and adorned by sages, gods, and Gandharvas. At the beginning of the rite, according to the highest prescribed method, five golden seats were properly arranged. Of these, three were purified with kuśa grass, and one was for the Kurcha, the ritual implement; the four chief priests were assigned to these seats. The auspicious seat prepared for the Hotṛ priest was golden and divine, covered with celestial bedding. Diti, who was pregnant, assumed the role of wife; her pregnancy lasted for ten thousand years.