In ancient times, the lord Dharma, embodiment of righteousness, accepted thirteen noble daughters of Daksha as his wives. These were Discernment, Modesty, Beauty, Peace, Success, Fame, and others—each a personification of virtue. Appointed by the Self-born, they became Dharma’s consorts, and from among their younger sisters, eleven with beautiful eyes were given in marriage to other illustrious sages. These eleven were Satī, Khyāti, Sambhūti, Smṛti, Prīti, Kṣamā, Saṃnati, Anasūyā, Ūrjā, Svāhā, and Svadhā. Each was joined in sacred union with a great sage: Satī was given to Bhava (Rudra), Khyāti to Bhṛgu, Sambhūti to Marīci, Smṛti to Aṅgirās, Prīti to Pulastya, and Kṣamā to Pulaha. Saṃnati became Kratu’s wife, Anasūyā was given to Atri, Ūrjā to Vasiṣṭha, Svāhā to Agni, and Svadhā to the Pitṛs. Their offspring, blessed and fortunate, were established among all beings. Throughout the cycles of Manu, until the dissolution of the cosmos, Faith gave birth to Kāma, and Lakṣmī’s son was Darpa. From Dhṛti came Niyama, from Tuṣṭi came Saṃtoṣa, from Puṣṭi came Lobha, and from Medhā, Śruta. Kriyā gave birth to Daṇḍa and Samaya; Buddhi’s sons were Bodha and Pramāda. Lajjā bore Vinaya, Vapuḥ gave rise to Vyavasāya; Śānti’s son was Kṣema, Siddhi’s was Sukha. Kīrti’s son was Yaśas—these were the sons of Dharma. Prīti, the goddess, gave birth to Harṣa as the son of Kāma. Thus, the creation born of Dharma was described. Yet, from Adharma was born Hiṃsā, and from her, Nikṛti and Anṛta. Nikṛti gave birth to Bhaya and Naraka, from whom came Māyā and Vedanā. Māyā bore Mṛtyu, the taker of beings; Vedanā bore Duḥkha and Raurava. From Death arose disease, old age, sorrow, anger, and envy—all marked by suffering and unrighteousness. Their wives and sons were considered possessions, and so this tamasic creation arose, governed by the law of dharma. At the command of Brahma to create beings, Nilalohita (Rudra), reflecting upon his wife Satī, produced offspring from himself. He did not make them lesser or greater than himself; Krittivasa generated thousands upon thousands, each equal to himself in mind, form, brilliance, strength, and knowledge. These beings were tawny, armed, with matted locks and red in hue. Distinguished, fierce in gaze, bearing skulls, with golden hair and strange forms, they manifested all shapes and their own true form. Some were charioteers, clad in hides, armored, shield-bearers, with hundreds and thousands of arms, divine beings dwelling on earth and in the sky. They had massive heads, eight fangs, double tongues, three eyes; they ate food and flesh, drank clarified butter and soma. Fierce guardians with blue throats, of upward-flowing seed, eaters of oblations, learned in sacred law, righteous and adorned with sacred grass. Sitting and running, thousands of beings of the five elements, teachers, reciters, mutterers, and those engaged in yoga—smoky and blazing, roaring, radiant, aged and wise, devoted to Brahman, of auspicious appearance. With blue necks and a thousand eyes, patient and invisible to all beings, they were great yogis of immense energy. Wandering, charging, leaping by the thousands, Rudra created these Rudras, the best of gods, who do not tire. Seeing these fierce beings, Brahma addressed Rudra: “Do not create such beings, O god, with fierce eyes; beings equal to yourself should not be made. Salutations to you. Create other beings; may it be well with you. These beings are bound up with death and will not be able to perform their duties, for death is inherent in them.” Rudra replied, “I will not create beings afflicted by death and old age. May it be well with you; I remain, you create the beings. These whom I have created—strange, blue-red in hue—are thousands upon thousands, beings issued from myself. These gods will be known as Rudras, of great might, spread throughout the earth, the sky, and all directions. Sacrificers united with the essence of the hundred Rudras shall partake of the sacrifices together with all the hosts of gods. The gods who will arise in the various Manus’ eras, being worshipped together with them, shall remain here until the end of the age.” Thus addressed by the wise Mahadeva, Brahma, the lord of creatures, joyfully replied after bowing in reverence, “So be it; may there be good fortune for you, as you have declared, O mighty one.” With Brahma’s approval, everything came to be. From that time onward, the Lord of the gods did not create further beings; established as one whose seed is held upward, he remained steadfast until the dissolution of all beings. Because he said, “I remain established,” he is remembered as Sthāṇu—the great god, radiant as the sun.