Lord Dharma, the upholder of righteousness, accepted as his wives the daughters of the great progenitor Dakṣa. From these unions were born eleven younger sisters, each radiant and beautiful of eye: Khyāti, Satyā, Saṃbhūti, Smṛti, Prīti, Kṣamā, Sannati, Anasūyā, Ūrjjā, Svāhā, and Svadhā. These noble daughters became the wives of illustrious sages: Bhṛgu, Bhava, Marīci, the sage Aṅgirā, myself, Pulaha, and the eminent Kratu. Atri, Vasiṣṭha, Vahni, and the Pitṛs in due order also accepted these daughters, beginning with Khyāti, as their wives. From these unions, many virtues and qualities took birth: faith, desire, strength, fortune, restraint, perseverance, contentment, satisfaction, greed, and nourishment. Further, intellect, learning, action, punishment, policy, humility, understanding, wisdom, modesty, discipline, and beauty were born as sons. Resolution, security, and peace were also produced, along with happiness, prosperity, fame, and glory—these are the sons of Dharma. Desire, delight, and joy were born as sons, and Harsha became Dharma’s grandson. Meanwhile, violence became the wife of Adharma, and from her, falsehood was born. A daughter named Deceit was born, and from these, fear and hell came forth, as well as illusion and pain, a pair, and also duality. From illusion and pain, Illusion gave birth to Death, the taker of beings, and from Pain, suffering was born, called Raurava. From Death arose disease, old age, sorrow, thirst, and anger. All these are known as the offspring of suffering and are marks of unrighteousness. None of these fierce forms have wife or son; all are of upward-flowing seed. They are forms of Brahma and always bring about the dissolution of the world. Now, listen to the creation of Rudra as Brahma brought it forth. At the beginning of the kalpa, as Brahma contemplated a son like himself, a boy, blue and red in hue, appeared on his lap. The child wept loudly, shedding many tears. Seeing him cry, Brahma, the Lord of creatures, asked, “What is your name?” The boy replied, and Brahma said, “Because you weep, you are named Rudra. Do not weep, take courage.” Yet the child wept again, seven more times. Thus, the Lord gave him seven other names. For these eight forms, Brahma made eight abodes: Bhava, Sharva, Ishana, Pashupati, Bhima, Ugra, Mahadeva, and Rudra. Their abodes were the sun, water, earth, fire, wind, space, the initiated Brahmin, and Soma. Thus, Rudra, in this way, obtained Sati as his wife. But due to Daksha’s anger, Sati abandoned her own body. She was then reborn as the daughter of Himavat and Menā. Having been entreated, the blessed Bhava married her again. From Daksha, Dhata and Vidhata were born, and from Bhṛgu, Khyāti was born. And the goddess Śrī, wife of the god of gods, Nārāyaṇa, was also born. At this point, Bhīṣma asked, “I have heard that Lakṣmī arose from the ocean of milk and also that she was born as Khyāti, the daughter of Bhṛgu. How is this explained? And how did the auspicious daughter of Dakṣa abandon her body? How was Umā born from Menā’s womb? For what reason did the god of gods take the daughter of Himavat as his wife? And what was the conflict with Dakṣa? O venerable one, please tell me.” Pulastya replied, “O king, listen now to what you have asked. I too have heard this account of Śrī from my grandfather. The son of Atri, the sage Durvāsas, while wandering the earth, saw a garland of fragrant flowers on a Vidyādhara maiden. He requested her, ‘Give it to me; I will place it on my matted hair.’ The maiden gladly gave him the garland, and he wore it on his head for a long time. The sage, appearing wild and possessed like a spirit, yet radiant, spoke, ‘This Vidyādhara maiden, with her full and high breasts, endowed with beauty, ornaments, and good fortune, has been seen. Now my mind is disturbed; I am not wise in matters of desire. I will go elsewhere for now, displaying my own fortune.’ Thus, he wandered over the earth. He saw Indra, lord of the gods, shining, the husband of Śacī, riding Airāvata, king of the three worlds. Taking the garland from his head, with bees madly swarming around it, the sage, like one possessed, offered it to the king of the gods. Indra took the garland and placed it on the elephant’s head; the garland shone like the Gaṅgā on Mount Kailāsa. But the elephant, maddened by the scent, took the garland with its trunk and threw it down onto the earth. The venerable sage Durvāsas, best among sages, became angry and, enraged, spoke to Indra, ‘O Vāsava, your mind is corrupted by the pride of sovereignty; you are arrogant. Because you did not honor the garland of Śrī, the abode of fortune, which I gave you—O fool, the fortune of the three worlds will now be destroyed, because the garland I gave was thrown by you onto the earth.