In the vast cycles of time, as the ages and epochs flowed one into another, the gods themselves were born, reborn, and transformed according to the rhythm of the Manvantaras. During the third Dvāpara Manvantara, the Satyās, a group of radiant deities, took their place as participants in the great sacrificial rites. When the Tāmasa Manvantara dawned, the Satyā gods appeared once again, taking up their sacred duties. In this Tāmasa Manvantara, twelve sons were born to Harṣa; these divine beings, known as the Harayas, became the new participants in the cosmic sacrifices. As time advanced and the Cariṣṇu Manvantara arrived, the Harayas were born anew, this time from Vaikuṇṭhā. In the fifth Manvantara, the gods were called Vaikuṇṭhās, emerging from Cariṣṇu. When the age of the Vaikuṇṭha gods gave way to the Cākṣuṣa Manvantara, twelve sons were born to Sādhyā, the sons of Dharma. But as the Cākṣuṣa Manvantara neared its end and the Sādhyās waned, the world prepared for the coming of Manu Vaivasvata. Then, at the dawn of the first Tretā Yuga within the Vaivasvata Manvantara, the Sādhyās, through a portion of their essence, were born from Aditi, from Marīci and Kaśyapa. Thus, in this present Manvantara, the twelve Ādityas came into being. Even in the Cākṣuṣa Manvantara of Manu, these divine forms had arisen. Going further back, in the Svāyambhuva Manvantara, twelve immortal Sādhyās were born; it was then that the original Jayās came into being, their birth prompted by a powerful curse. It is said that whoever, with faith and devotion, recites this sevenfold origin of the gods as declared by the Lord, will not stray from the righteous path. These seven manifestations of the Jayās, each with their own seven characteristics, have thus been described. What more would you wish to know? The sages, eager for further knowledge, requested: “Tell us in detail about the origin and destruction of the Daityas, Danavas, Gandharvas, serpents, Rakshasas, all beings—ghosts, animals, birds, and plants.” Thus addressed, Suta spoke to the assembled sages: “It is known that Kaśyapa begot two sons from Diti. These two sons are remembered as the eldest among all, born on the day of Kaśyapa’s prolonged Ashvamedha sacrifice. The first, named Hiranyakashipu, took the seat of the officiating priest; emerging from Diti’s womb, he sat in the grand assembly, and thus, by this act, he became known as Hiranyakashipu.” The sages then asked: “O master, tell us in detail about the birth and greatness of the noble Daitya, Hiranyakashipu.” Suta continued: “Kaśyapa’s Ashvamedha sacrifice was performed long ago at Pushkara, sanctified and adorned by sages, gods, and Gandharvas. At the beginning of the rite, five golden seats were arranged according to the highest prescribed method. Three of these seats were purified with kusa grass, and a seat 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, pregnant for ten thousand years, assumed the role of the wife in the rite. Then, when the time came, her son emerged from her womb and, even as a newborn, sat upon the golden seat prepared for the Hotṛ priest. There, seated, he spoke. The great sage Kaśyapa, as in the five narrations of the Vedas, was witnessed by the sages, who named the child accordingly. Thus, Hiranyakashipu became renowned for this act. His younger brother was Hiranyaksha, and their sister, Simhika, became the mother of Rahu after being taken by Vipracitti. Hiranyakashipu, the mighty Daitya, performed severe austerities for a hundred thousand years, fasting and standing with his head downward. Pleased by his penance, Brahma granted him a boon—immortality among Brahmins and all beings. Through the power of yoga, Hiranyakashipu conquered the gods and assumed supremacy over all deities. He requested, ‘Let the Danavas, Asuras, and Devas be equal; grant me, as a boon, the great power of the wind-god.’ Brahma granted his wishes, bestowed divine gifts upon him, and then disappeared. Hiranyakashipu, the Daitya, was celebrated in ancient verses. Wherever King Hiranyakashipu resided, the gods of that region, along with the great sages, would offer him salutations. Such was the power of the lord of the Daityas. Yet, long ago, Narasimha—Vishnu himself, in the form of death for Hiranyakashipu—arose. By his claws was the Daitya torn apart; thus, even today, claws are regarded as pure. Hiranyaksha, the brother, had five mighty and valiant sons: Utkura, Shakuni, Kalanabha, Mahanabha, and Bhutasantapana. These formidable sons were a terror even to the gods. Their descendants, known as the Badeya clan, along with their followers—hundreds of thousands—were slain in the great Tarakamaya war. Hiranyakashipu himself had four mighty sons: Prahlada, the eldest, followed by Anuhlada, Samhrada, and Hrada. Hrada had two sons: Hrada and Nisunda. Nisunda fathered Sundā and Upasunda, both renowned for their valor. Brahmaghna, of great might, and Muka were the sons of Hrada; Maricha, son of Sunda, was born to Tadaka. Tadaka was later slain by the mighty Raghava, and Muka too was killed by the archer among the Kiratas. Through great austerity and self-discipline, thirty million powerful beings came into existence at Manivarta. Though invulnerable to the gods, they were ultimately slain by the left-handed archer. Anuhlada’s son was Vayu, and also Shinivali. Their host, numbering a hundred thousand, is known as the Halahala. Prahlada’s son was Virochana, who had five sons: Gaveshthi, Kalanemi, Jambha, Bashkala, and Shambhu, the youngest. These are remembered as the sons of Prahlada’s line. Now, their sons too must be recounted: Shumbha, Nishumbha, and Vishvaksena, all of great energy and formidable might. Thus, the lineage and deeds of these ancient beings have been told, as they shaped the destiny of the worlds through their births, boons, and battles.