Those who dedicate themselves to the threefold Veda, observe celibacy, fulfill the duties of procreation, perform śrāddha rites, sacrifice, and give in charity—such a person, having risen above all passion, lives quietly, never seeking the praise of others. At this point, Jayā, reflecting on a particular verse, addressed the gods and said, “At the close of the Vaivasvata Manvantara, you shall come to me here.” She assured them, “Then, together with me, you will attain eternal perfection.” Having spoken thus, Brahmā himself disappeared on the spot. After the Lord’s departure, the gods, now fearless and endowed with powers such as aṇimā, took refuge together, their strength renewed by the practice of yoga. From their very bodies, twelve vast lakes emerged, called the Jayās—expansive as oceans. In the creation of Svāyambhuva Manu, the gods were born anew: these were the sons of Ruci by Ajitā, and Ajita himself appeared in twelve forms. These twelve—Vidhi, the sages, Kṣema, Nanda, Avyaya, Prāṇa, Apāna, Sudhāmā, Kratu, Śakti, and Vyavasthita—were all mind-born and came to be known as the Ajitās. Together with the gods, these Ajitās became participants in sacrifice during the first Svāyambhuva Manvantara. Later, in the Svārociṣa Manvantara, the sons of Svarociṣa were born again from Tuṣitā. These were known as the Tuṣitās, gods also called Prāṇas, the travelers. Once more, in the Uttama Manvantara, the Tuṣitā gods themselves appeared. In that Uttama Manvantara, the auspicious sons of Uttama were born from Satyā, and thus the gods of that age were called Satyās. These Satyās participated in the sacrificial rites during the third Dvāpara Manvantara. When the Tāmasa Manvantara arrived, the Satyā gods appeared again. There, twelve sons of Harṣa were born, known as the Harayas, who also became participants in sacrifice. When the Cariṣṇu Manvantara dawned, these Haraya gods were born from Vaikuṇṭhā. In the fifth Manvantara, the gods were called Vaikuṇṭhās, born from Cariṣṇu. Again, as the Vaikuṇṭha gods entered the Cākṣuṣa Manvantara, twelve sons were born from Sādhyā, the offspring of Dharma. As the Sādhyās diminished at the end of the Cākṣuṣa Manvantara and the creation of Manu Vaivasvata approached, at the very start of the first Tretā Yuga in the Vaivasvata Manvantara, the Sādhyās were born in part from Aditi, from Marīci and Kaśyapa. Thus, in the present Manvantara, the twelve Ādityas came into being. When these twelve Ādityas 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 existence at that time, the result of a curse. Whoever, with faith and devotion, recites this sevenfold origin of the gods as declared by the Lord, never strays from the righteous path. These seven manifestations of the Jayās, each with their seven characteristics, have thus been described. What more would you like to hear? The sages then requested, “Tell us in detail about the origin and destruction of the Daityas, Dānavas, Gandharvas, serpents, Rakṣasas, all creatures, ghosts, animals, birds, and plants.” Thus addressed, Sūta spoke to the revered sages: “We have heard that Kaśyapa begot two sons from Diti. These two sons are remembered as the eldest among all, born on the day of the great, prolonged Aśvamedha sacrifice performed by Kaśyapa himself. The first, named Hiraṇyakaśipu, took the seat of the officiating priest. Emerging from Diti’s womb, he sat in the grand assembly, and, because of this act, he became known as Hiraṇyakaśipu. O master, tell us in detail about the birth and greatness of this noble Daitya, Hiraṇyakaśipu. Kaśyapa’s Aśvamedha sacrifice was performed long ago at Puṣkara, sanctified and adorned by sages, gods, and Gandharvas. At the start of the ritual, according to the highest prescribed method, five golden seats were arranged with care. Three seats were purified with kuśa grass, and one was reserved for the Kurcha, the ritual implement; the four chief priests were assigned to these seats. The auspicious seat for the Hotṛ priest was golden and divine, covered with celestial bedding. Diti, who was pregnant, assumed the role of wife in the sacrifice, and her pregnancy lasted for ten thousand years. Then, emerging from his mother’s womb, Hiraṇyakaśipu sat upon the golden seat prepared for the Hotṛ priest, still in the womb, and there, seated, he spoke. The great sage Kaśyapa, as in the five narrations of the Vedas, was seen by the sages, who then named him accordingly. Thus, Hiraṇyakaśipu became renowned for this act. His younger brother was Hiraṇyākṣa, and their sister was Siṃhikā, who became the mother of Rāhu, having been taken by Vipracitti. Hiraṇyakaśipu, the Daitya, performed severe austerities for a hundred thousand years, fasting and standing with his head downward. Brahmā, pleased with his penance, granted the Daitya a boon: he received immortality among Brahmins and all beings, and, through the power of yoga, he conquered the gods and assumed supremacy over all deities. He requested, “Let the Dānavas, Asuras, and Devas be equal; grant me, as a boon, the great power of the wind-god.” Thus addressed, Brahmā granted him his desires, bestowed divine gifts, and vanished. Hiraṇyakaśipu, the Daitya, became celebrated in ancient verses. Wherever King Hiraṇyakaśipu resided, the gods of that region, along with the great sages, offered him salutations. Such was the power of the lord of the Daityas, Hiraṇyakaśipu. Long ago, Nṛsiṃha, who was Viṣṇu and death for Hiraṇyakaśipu, arose. By his claws, Hiraṇyakaśipu was slain; thus, claws are regarded as supremely pure. Hiraṇyākṣa had five sons, mighty and valiant: Utkura, Śakuni, and Kālanābha as well.