The sages requested:
1. Please narrate in detail the birth and origin of all Devas, Dānavas and Daityas in the Vaivasvata Manvantara.
Sūta said:
2-3. I shall now recount the progeny of Dharma. (Listen and) understand. Dakşha, the son of Prachetas, gave these ten daughters to Dharma as wives, viz. Arundhatī, Vasu, Yami, Lambā, Bhānu, Marutvati, Samkalpa, Muhurtă, Sadhyā and Viśhva.
4. Sadhyā bore to Dharma twelve sons called Sadhyas. The highly fortunate Sådhyas were born according to their wish and were partakers of shares in Yajñas. Those who are conversant with Devas (Devata-lore) know them to be greater than other Devas.
5. It is reported that the Devas (called) Jayas were created out of the mouth of Brahmå through the desire for progeny. All of them are remembered as having Mantras as their bodies in the Manvantaras.
6-7. These names of those Jayas are famous: Darsha, Paurņamāsa, Bruhad Rathantara, Chitti, Vichitti, Akūti, Kūti, Vijñātru, Vijñāta, Manas and Yajña.
8-9. As a result of the curse of Brahma, they were born again in Svayambhuva Manvantara as Jitas; in Svārochişha Manvantara they were born as Tuşhitas, and in the Auttama Manvantara they were born as Satyas. In the Tāmasa Manvantara, they were born as Haris and in the Raivata Manvantara they were born as Vaikunthas. In the Chakşhuşha Manvantara the Sadhyas were born as Suras as per their will.
10. The blessed sons of Dharma, the twelve deathless ones (named) Sadhyas, had been formerly born in the Chakşhuşha Manvantara.
11-12. The highly powerful Devas who had passed away in the Svārochişha Manvantara assumed the name of Tușhitas in the Chākshusha Manvantara and spoke to one another. When the duration of Svārochişha Manvantara remained but little, the Tuşhita Devas conferred with one another— “We shall enter the blessed Sadhyas and be born in the Manvantara. That will be conducive to our welfare”.
13. After saying thus, all of them were born in the Chakşhuşha Manvantara as the twelve sons of Dharma, son of Svayambhū (god Brahmā).
14. Nara and Nārāyana too were born there again. Vipashchit who was Indra and Satya who was Hari were in the Svārochişha Manvantara the Tuşhita gods.
15-16. When Tuşhitas became Sadhyas, these names are mentioned-Manas, Anumanta, Prāņa, Nara, the powerful Yana, Chitti, Haya, Naya, Hamsa, Nārāyaṇa, Prabhava and Vibhu. They were born as the twelve Sadhyas.
17-18. In the Svayambhuva Manvantara at the outset, then in the Svārochisha Manvantara these were the names of the Tuşhitas. (Listen and) understand them. They were- Prāņa, Apāna, Udana, Samāna, Vyāna, Chakşhus, Shrotra, Prāna(?), Sparsha, Buddhi and Manas.
19. Formerly only these names of Tuşhitas were remembered: Priņa, Apāna, Udana, Samana and Vyāna.
20. The Vasus were the sons of Vasu. They are remembered as the younger brothers of Sadhyas. These are glorified as the eight Vasus-Dhara, Dhruva, Soma, Apa, Anala, Anila, Pratyūşha and Prabhāsa.
21. Draviņa and Hutahavyavaha were the sons of Dhara; Dhruva’s son was Bhava who in the name of Kala became the impeller of the worlds.
22. Soma’s sons were lord Varchă and Budha who is known as a planet. These two were born of Rohiņi and are famous in the three worlds.
23. Dhära, Urmi and Kalila-these three too were the sons of Chandramas (Moon god). Apa’s sons were Vaitandya, Shama and Shanta.
24. Skanda and Sanatkumāra were born of the fourth part of Tejas (fire). Agni’s son Kumāra was born in the Shara grove (a kind of reed). Shākha, Vishakha and Naigameya were his younger brothers.
25. Anila’s (Wind god) wife was Shivā and her sons were Manojava and Avijñātagati. Anila had these two sons.
26. They know that the son of Pratyūṣha was sage Devala by name. Devala had two sons Kşhamāvān and Manişhin.
27-28. Bruhaspati’s sister was an excellent woman, celibate and having Yogic Siddhis. Unattached (to the worldly affairs or things) she roamed the entire Universe. She who became the wife of Prabhasa, the eighth among the Vasus, had a son Viśhvakarma who was the Prajapati of all Shilpis (artisans and sculptors).
29. He is the maker of all arts and crafts. He is the carpenter of the Devas. He makes and causes others to make ornaments.
30. He makes the aerial chariots of all Devas. The human craftsmen depend upon (and emulate) his mechanical arts.
31-32. The ten renowned Viśhvedevas were born of Viśhva. They were-Kratu, Dakşha, Shravas, Satya, Kala, Käma, Dhuni, Kuruvan, Prabhavan and Rochamāna. [They] are remembered as the ten sons of Dharma. They were the auspicious sons born of Vishvä.
33. The Marutvants were the sons of Marutvatī. The Bhanu groups were remembered as the sons of Bhānu. The Muhurtas (auspicious hours) were born of Muhurta1. Lamba gave birth to Ghosha.
34. The learned Samkalpa (conception) was born of Samkalpā. The Nägavithis consisting of three paths were born of Jāmi (Yami).
35. All the objects on the Earth were born of Arundhati. Thus the learned and eternal creation of Dharma has been narrated.
36. O men of holy rites, I shall mention the names of the Muhūrta’s and Tithis along with their presiding lords.1 Even as I recount, listen and understand.
1. This verse and vv. 36-45 present the names of the different Muhūrtas. Muhurta shows ‘time fit for performance of an auspicious act’. The names of Muhurtas in Brāhmaṇas and Smrutis are different. The names of the 15 Muhurtas of the day and 15 Muhūrtas of the night agree with those in Bd. P. 2.3.39-46. But of these Mt.P. 253.8-9 mentions only 8 auspicious Muhurtas for beginning a work. Purāņas regard Muhurtas as deities as every Muhūrta has a presiding deity.
37. (Incidentally I shall mention) the divisions of days and nights, the constellations in brief and all the Muhūrtas and stars that appear during days and nights.
38. More than six hundred Kalās are mentioned during days and nights. The manifestation of Rutus is based on the special movement of the Sun.
39. Those who know Vedas calculate Tithis as the basis of festivals. For the purpose of charitable gifts on behalf of Pitrus, they utilise the different occasions (even if no apparent peculiarity is seen).
40-42. The divisions (Muhurtas or Bhagas) in the day are Raudra, Sárva, Maitra, Piņdya, Vasava, Apya, Vaišhvadeva, Brāhma-these Muhürlas cover the period till mid-day. Präjäpatya, Aindra, Indra, Niruti, Varuna and Aryamna and Bhaga: these Muhurtas of the day are caused by the Sun. They are to be known in accordance with their magnitude by means of the gnomons.
43-45. Aja, Ahir-Budhnya, Puşha, Yamadevatā, Āgneya, Präjāpatya, Brāhma, Saumya, Aditya, Bärhaspatya, Vaishnava, Såvitra, Tväshtra and Vayavya—these are the fifteen Muhūrtas occurring in a single night in order. The movements and rising of the moon are to be known from the Nälikā or the Päda of its rise. These are the different periods of time remembered as Muhūrtas. Their presiding deities (are also mentioned).
46-48. Only three positions have been assigned for all the planets. They must be known in order as southern, northern and middle ones.
The place Järadgava is the middle, the place Airavata is the northern one and the place of Vaiśhvānara has been indicated as the southern one factually.
The constellations Ashvinī1, Křuttikā and Yāmya (i.e. Bharani) are remembered as Nägavīthi2*. The constellation Puşhya, Aśhleşhā and Punarvasu are considered as Airåvati Vithi. These three Vithis are mentioned to be in the northern path.
1. The enumeration of Nakshatras from Aśhvini shows that this portion of the Puràņa should be assigned to A.D. 300-400 as the Vedic list of Nakşhatras starts from Kruttikā. Vide H.D. V.1 pp. 501-504 for a comparative table of the list of Nakşhatras in Vedic Samhitās, their deities, their modern names etc.
2. Vithis are the divisions of planetary sphere comprising of three asterisms, e.g. Ashvini, Bharani, Kruttikä сonstitute Nägavithi. Verse 48 states, vīthis are three in number in the northern path but actually only two Nāga and Airāvati are mentioned. The line regarding Gajavithi seems to be omitted.
Verses 48-52 give the distribution of different Nakşhatras to different Vithis. The sky is divided into three zones—the northern, the middle and the south ern designated as Airavati, Järadgavi and Vaišhvānari respectively. Each of these have three (sub) Vithis and to each (sub-Vithi) three constellations are assigned (3+3+3=27 Nakşhatras)
*Here the line found in Bd. P. II.3-48a “brāhmam saumyam tathärdra ca gaja-vithili samjnità appears to be omitted. It continues the series of constellations after Kruttikā and means: ‘The constellations Rohini, Mrugashiras and Ardrä are termned Gajavithi”. Unless this line is included the words in 48.b
tisras tu vithayo hyeta uttare mārga uchyate
would be meaningless as only two Vithis and of three are mentioned in the Vå. P.
49-50. The constellations Pūrvāphålguni, Uttaraphålguni and Maghă are remembered as Aryami (Vīthi). The constellations Hasta, Chitra and Svāti are termed Govithi). The constellations Jyeshtha, Vishakhả and Anurādha are remembered as Järadgavi Vithi. These three Vīthīs are mentioned to be in the middle path.
51-52. The constellations Müla, Pūrvāşhadha and Uttaraşhadha are termed Ajavithi. The constellations Shravana, Dhanistha and Shatabhișhak are the Gärgi Vithī. The constellations Pūrva Bhadrapadā, Uttara Bhadrapada and Revati are glorified as Vaiśhvānari (Vīthi). These three Vīthīs are remembered by learned men to be in the southern path.
53. The twenty-seven (constellations) daughters whom Daksha gave to Soma (Moon god) are glorified in Astronomy as Nakşhatras by name (i.e. Stars). They all bore children illuminated with unmeasured splendour.
54. From the daughters (of Dakşha) who remained, Kaśhyapa married fourteen1 blessed ones. All of them are mothers of the worlds.
1. Though the number of Kaśhyapa’s wives is stated to be fourteen, v. 55 gives the names of thirteen only.
55. They were Aditi, Diti, Danu, Kālā, Arishtā, Surasă, Surabhi, Vinatā, Tamrā, Krodhayaśhā, Ira, Kadru and Muni. O knowers of Dharma, listen and understand their progeny.
56. The twelve Vaikuntha gods who were prominent in the Chārişhnava Manvantara that has passed, became Sadhyas, in the Chākşhuşha Manvantara.
57-59. When the present Vaivasvata Manvantara had arrived, they were propitiated by Aditi. They gathered together and spoke to one another. “We shall enter this blessed Aditi alone, in the present Vaivasvata Manvantara by means of a moiety of our Yagic splendour and become her sons. That will be conducive to our welfare. Those who are born of Aditi will attain the status of Ādityas”.
60. After saying this, all of them were born as the twelve Adityas from Kaśhyapa, the son of Marichi, in the Chakşhuşha Manvantara.
61. Shatakratu (Indra) and Vişhnu were born again as Nara and Nārāyaṇa in the present Vaivasvata Manvantara.
62. Death and birth are mentioned to happen even to those Devas. Just as the Sun rises and sets in this world, even so there is manifestation and dissolution to Prajāpati (Brahmă), Vişhnu and Bhava (Shiva) the noble soul.1
1. Verses 62-64 (in fact verses 56-65) stated that even gods like Brahma, Vishnu and Shiva have their births and deaths due to their attachment to sensual objects. Non-attachment is the way to liberation. Cf. v. 79-80 below.
63. Since they are attached to the great Vedic tradition as well as worldly objects like sound and the eightfold super human powers like Animā (minuteness) these Devas were born,
64-65. The attachment to sensual objects is declared as the cause of birth. Due to the curse of Brahmā, the Jayās were born in the Svāyambhuva Manvantara as Jitas. In the Svārochişha Manvantara, they were born as Tuşhitas and in the Auttama Manvantara they were born as Satyas. Devas were born as Haris in the Tāmasa Manvantara, Vaikunthas in the Charishnava Manvantara, Sadhyas in the Chakşhuşhha Manvantara and Adityas in the present (i.e. Vaivasvata) Manvantara.
66-67. The follwing are remembered as the twelve Adityas, the sons of Kaśhyapa: Dhātā, Aryamā, Mitra, Varuņa, Amsha, Bhaga, Indra, Vivasvan, Pūşhan, the tenth one Parjanya, Tvaşhtr and Vishnu the last but not the least (i.e. really the great).
68-70. Purified by penance and blessed by Mahadeva the chaste Surabhi bore to Kaśhyapa the eleven Rudras. They were Angäraka, Sarpa, Nirruti, Sadasaspati, Ajaikapat, Ahirbudhnya, Urdhvaketu, Jvara, Bhuvaneshvara, Mrutyu and Kapāla who was famous. With her great penance, Surabhi bore these elven Devas, the Rudras, the lords of the three worlds.
71. Then she gave birth to two daughters, viz. Rohini having the lustre of Rudra and Gandhāri the renowned.
72-74. Four daughters, very famous in the worlds were born of Rohiņī, viz. Surūpā, Hamsakīlā, Bhadra and Kamadugha. Kāmadugha and Surūpå gave birth to two sons. Hamsakālā gave birth to Nrupa (king) and sages (?) and to Bhadrà were born the famous and blessed Gandharvas, the sons of Vājin (horse). The horses Uchchaiśhśhravas were born then; they roamed about in the firmament with the speed of mind. They were of different colours, white, red, tawny, deer-coloured, green and gray and (also of the lustre of) Rudra. These horses were of Gandharva wombs. They were the vehicles of the Devas.
75. Again to Surabhi was born (a bull) that was glorious, and had the good lustre like that of the moon. He had a garland on. He was lustrous with a (big) lump. He was born of the storehouse of nectar. With the permission of Surabhi he was given to Maheśhvara as his banner.
76. Thus these sons of Kaśhyapa, Rudras and Adityas have been glorified. Sädhyas, Viśhvedevas and Vasus are remembered as the sons of Dharma.
77. Arishtanemi’s wives had sixteen childern. The sons of the learned Bahuputra are remembered as Vidyuts. The excellent Ruks honoured by Brahmarşhis are born of Pratyangirasa.
78. The sons of Kruśhāśhva, the celestial sage, are remembered as Devapraharaņas. These are born again at the end of a thousand Yugas.
79-80. O Brāhmaṇas, all the thirty-three groups of Devas are Chandajas (born from Vedic chandas or mantras). These Devas too are said to have annihilation and birth. Just as the sun rises and sets in this world, so also these groups of Devas are born in every Yuga.
The sages enquired:
81-84. (How were) Sadhyas. Vasus, Viśhvedevas, Rudras and Adityas famous: by the nobility of their birth, greatness of the prowess or actions? We wish to know the difference among Prajapati, Vişhnu and the noble-souled Bhava as to who excels whom among them? Who originates from whom? Who is established in whom? Who is the eldest? Who is the middle one? who is the youngest among them? Who is the most important among them? Who is the greatest among them by means of actions, nobility of birth and prowess? Please mention all these to us as you know these precisely.
Sūta replied:
85. In this context I shall describe the difference that is remembered among them. Listen to what I am going to say as to difference among Brahma, Vişhnu and Rudra.
86. The bodies of the Self-born Lord that are said to be born from time to time are proclaimed as Rajasa, Tamasa and Sättvika.1
1. Verses 86-121: A philosophic synthesis of Brahma, Vişhņu and Shiva ‘Three bodies of the single self-born lord’ (v. 99) for the three activities of creation, protection and destruction (v. 104)-The Vedas, Dharma-śhāstra, Sankhya and Yoga hold unanimously that Reality or the Supreme Lord is one. Synthesization of the Trinity of gods (Brahma, Vişhņu and Shiva) as manifestation of the Supreme Lord (Brahman) is a favourite subject of Puranas.
87. O excellent Brāhmaṇas, it is not possible to state the difference among these bodies, since they are dependent upon the increase of (a particular) Guņa and the two-fold bondage due to Anugraha (blessing or favouring) and Nigraha (control ling).
88. O Brāhmaṇas, in accordance with my ability I shall recount Pravrutti (activity), Nivrutti (desistance from activity) and the increase of the Guņas of the bodies. (Listen to it) and understand.
89. One among them, the Rajasa body creates all the subjects; the Sättvika one staying in the ocean, blesses; and the Tämasa one swallows the subjects and overthrows them at the proper time.
90. When god Brahmämanifests himself with the resurgence of Rajas guņa, the Sättvika body which is called Purusha vanishes.
91. With the excess of Tamas, when it assumes the form of Kāla (the destroyer), the Rajasa form designated as Brahmă disappears.
92. When with the dominance of Sattva, the lord becomes Puruşha, the body named Kāla ceases to exist.
93: The form, name and activity of the Lord in favouring and controlling those prevailing in the three worlds disappear in due course.
94. When Brahmă manifests himself the difference is mentioned. When the lord is Brahma, Puruşha does not exit.
95-96. Just as the crystal jewel assumes various colours due to its purity, and as a result of the contact with other objects, the colours and sizes being in accordance with those objects, so also the self-born assumes shapes and sizes due to the Gunas. In its singleness and separateness this is the example cited.
97-98. Just as the cloud, though single, remains (or seems) different in colour and form so also the self-born Lord though single one assumes different forms due to Guņas and appears single, double or triple. The single entity has the three forms of Brahma (the creator), annihilator and Purusha.
99. These three bodies are remembered as those of the single self-born Lord. The three bodies are Brahma, Paurusha and Antakārī.
100. Herein what is (known as) His Rājasa body is verily the creator of subjects (i.e. the Universe). What is called the Tamasa form is the annihilator of the subjects. The Sättvika form called Pauruşha is remembered as the bestower of blessings.
101-102. From the Rajasa part of Brahmă Marichi and Kaśhyapa were born. From the Tāmasa form that causes dissolution was born Bhava. The Sättvika or Pauruşha form is called Vishnu. These three bodies of the self-born are thus remembered in the three worlds.
103. The supreme being, Kala, assumes states for different functions (such as) creating the subjects in the capacity of Brahmă, supporting them in the status of Vişhnu and devouring in the guise of Rudra, the subjects who had been blessed by the Vaishnava form.
104. The Self-born one, Kala, performs three activities through the three (bodies). It creates, supports and annihilates the subjects.
105. Thus the three bodies of the self-born God which are called Prājāpatya (belonging to Prajapati or god Brahma), Raudra (belonging to Rudra) and Vaişhnava (belonging to Vişhņu) have been proclaimed.
106. Only one body is remembered in the Vedas, Dharma Shăstras and in the ancient schools of) Sankhya and Yoga by the intelligent sages who could see (both) analytically and synthetically, were conversant with nobility of pedigree and prowess and could visualize the Reality.
107. In the matter of unity and diversity people are of different opinions. Advocates of different points of view say “This is great and this not so”.
108. Some hold that Brahmā is the cause of the Universe); some say that it is Prajăpati. Some say that Shiva is the greatest while others call Vişhņu supreme. Out of ignorance and with the mind vitiated by passion, attachment etc. they think like this.
109. Considering the reality, time, place, cause and effects precisely, these deities are declared as working for diverse purposes.
110. He who censures one among them censures them all. He who praises one, praises all of them. They call him Brahmavădin (propounder of Brahman) who understands one Puruşha.
111. The attitude of non-censure must always be adopted towards the deities by one who knows (the Reality). It is impossible to know Iśhvara established in all Aishvarya (prosperity, power and glory).
112-113. It is one supreme Soul. He becomes three and deludes the subjects. People seek difference among these three Beings, with diverse points of view, curiously testing their forms and saying, “This is the greatest; this is not (so)”, out of deluded mind.
114-115. These deities permeate even Yātudhānas, Pishachas and human beings. The Self-born stays unified and separate deluding the subjects by means of the bodies solely consisting of the Gunas. He who worships one among them, worships all the three.
116. These three deities remain non-different (factually). So where is separatness or unity? Where is their number? Whence do they come and go? Who is competent to know their unity or multiplicity?
117. Since in view of their being united with the Guņas they create, sustain and devour the subjects in the three units of time, the supreme Being is said to be one.
118. Brahmaņas call that one lord, Rudra, Brahmā, Indra, guardians of the quarters, sages, Danus (Manus in Bd. P.) and Nārāyaṇa, in diverse ways.
119. The Prajapatya body (i.e. that of Brahmā) and the Vaishnava body (i.e. that of Vişhnu) recur again and again in all the Manvantaras and Kalpas.
120. In splendour, fame, intellect, learning and strength they are born equal to Him. Know them also.
121. With the Rajasa part of Brahmă, Marichi and Kaśhyapa were born. It is said that Rudra of the nature of Käla was born with the Tåmasa part. With the Sättvika part of Puruşha Vishnu was then born in the Yajña.
122-124. The bodies born of parts of Brahmä occur in all the three units of time. Becoming Kāla, Rudra destroys the subjects again. When the end of the Kalpa approaches, the sun of seven rays becomes the Samvartaka Sun (the sun at the time of world dissolution) and burns the three worlds. With changes in name and form, Vişhnu blesses i.e. sustains the subjects. In the different situations he is the cause of the origin of different things.
125. With the Paurusha body of Bahmā which had a predominance of Sattva guņa, the god was born here in the first Svāyambhuva Manvantara as the mental son of Akūti.1
1. Verses 125-132 state different incarnations of Vişhnu in different Manvantaras, and his achievement as Trivikrama. But the unity of Brahma, Vamana and the great Atman is emphasized.
126. Thereafter, when the Svärochişha Manvantara arrived, he was born of Tuşhită along with the previous Tuşhita groups of Devas and passed away along with them.
127. In the Auttama Manvantara also, he was known as Tuşhita. Born along with Vaśhavartis (i.e. Devas of that name), Hari was again known as Vashavartin.
128. He was born of Satyä, as- Satya, along with the excel lent gods Satyas. When the Tāmasa Manvantara arrived, Hari himself was born of Harya, along with the Haris.
129-132. In the Charişhnava Manvantara, Lord Hari was again born of Vaikuntha along with the Abhūtarajasas. When the Chakşhusha Manvantara arrived that lord Vaikuntha was born as Nārāyana, Dharma and Sadhya along with the Sadhya group of gods. When the Vaivasvata Manvantara arrived, the lord Sadhya Nārāyana, was born of Aditi and Kaśhyapa, the son of Marichi. Vişhnu, of big steps, conquered all the worlds by means of three steps and handed them over to Indra and the Devas. Thus these seven bodies of the lord have appeared in the seven past Manvantaras. Thereby the subjects were protected.
133. Since, at the time of his birth, all the worlds were permeated by Vamana (Lord in the form of a dwarf) he is remembered as Vişhņu. The root vis means ‘to enter, to permeate’.
134. Thus the unity, separateness and the speciality of Brahma and Vamana, the great Ātman have been glorified.
135. The deities are born of the part of other deities. They are then born equal to them in brilliance, intellect, learning and strength, thanks to their blessings.
136. Know that whatever being exists endowed with special riches, glory and strength, is born of a part of Vişhnu’s brilliance.
137. Some men say that the lord alone is born partially. Others say that the deities are born of one another’s part.
138. Thus arguing with one another they say after seeing them. For, there is no difference between Manas and Chetas. Hence they are blessed. They become Kşhetrajñas.
139. Iśhvara, though one, becomes manifold, due to the power of his lordship. For the same reason after becoming manifold he becomes one again.
140. From that (Lord) of good intentions and the diversity of brilliance are born the subjects consisting of mobile and the immobile beings in all the Manvantaras. When they are created once at the beginning of Sarga, they continue to live respectably (?)
141. Whenever any Kalpa comes to a close Rudra annihilates the subjects. Ishvaras are born by means of Yogic Māyā deluding others.
142. They are moving about due to their Aiśhvarya and the non-Ishvaras (those devoid of Aiśhvarya) are deluded. Hence. there is nothing proper or improper in things where faults spread.
143. Those who spread scandal about living beings are wicked; those who are favourable to living beings are middling: those who slight and disregard living beings are competent. There are three Vedas for those who are eloquent.
144. (A line is missing from the Text.) Because it is heard firmly, because it is heard before, because it is a rumour and because it is worldly, for these four reasons one does not get at the precise truth.
145. Formerly they meant and were used in another sense, and even after the lapse of time one does not accept the new sense out of spite.
146. He who is a solid among solids, he who becomes the attribute therein, he who is the creator of activities and minds and he who is great due to pedigree, are glorified by those who know the tradition, for these four reasons.
147. The incompetent and the infuriated know the deities only partially. They state these two verses in this connection in regard to Yogeśhvara (Lord of Yogas).
148-149. The Yogeśhvara makes replicas of himself and others in thousands by means of Yogic power. He moves about among them. He attains the (pleasures of) sensuous objects performing severe penance. Like the Sun withdrawing his brilliance and attributes (of heat etc.) he annihilates them all again.