In that wondrous expanse, the world is adorned with rivers and oceans, majestic mountains, and regions of every kind—each delightful and prosperous in its own way. Within the sacred Brahma forest, the unmanifest Brahmā moves, all-knowing and established by the Lord’s grace, having emerged from the very seed of the unmanifest itself. This cosmic Brahma tree is extraordinary: its intellect forms the great branches, the senses are like inner hollows, its measure is that of the great elements, and its pure shoots are the particularities of creation. Upon this tree blossom both righteousness and unrighteousness, and from it spring the fruits of pleasure and pain. It is the eternal Brahma tree, the very source of life for all beings. The sages describe this tree in wondrous terms: its head is the sky, its navel is space, its eyes are the moon and sun, its ears are the directions, and its feet are the earth. This inconceivable Self is the mover of all beings. From its mouth came the Brāhmaṇas, from its chest the Kṣatriyas, from its front the Vaiśyas, and from its thighs and feet the Śūdras—all castes arising from its limbs. The sages, having heard the account of creation from the Supreme Self—Bhava—through the mouth of the Four-faced One, found themselves with a lingering doubt. They inquired about Virūpākṣa, the foremost of gods: radiant, trident-bearing Hara, embodiment of time, the blessed Rudra with matted locks, dark and red in hue. For when the end of the age comes, it is he who, in anger, withdraws the world—along with Brahmā, Viṣṇu, and even Fire—into himself. Before him, even Brahmā and Viṣṇu bow in awe and fear, for he contracts the worlds and keeps them under his control. Yet, this very god, who once created Brahmā and Viṣṇu from his own being, is always their lord, ensuring their welfare and sustenance. The sages wondered: How did the blessed Rudra, ancient and primeval Śambhu, become the son of Brahmā, whose own birth is unmanifest? They had also heard that Prajāpati and Viṣṇu were mutually created from Rudra, each arising from the other’s body. How, then, did these two, who are the causes of all beings, arise from one another, taking the roles of guṇa and pradhāna? Turning to their teacher, they said, “There is nothing you have not been asked, nor anything you have not heard. As a devoted disciple of the Blessed One, you remember all. Tell us the truth, just as Brahmā, the all-pervading, once spoke to the sages. We, full of faith, wish to hear the glorious deeds of the Lord.” The teacher replied, “This question is well asked, O wise brāhmaṇas, skilled in inquiry. My own grandfather was asked the same in ancient times. Therefore, I shall now explain how Rudra originated, and how Brahmā and Viṣṇu mutually arise again. These three, born directly from the Great Lord, are the causes of the universe—both moving and unmoving—and are the reasons for creation, preservation, and destruction. Endowed with supreme sovereignty, inspired by the Supreme Lord, ever established in his power, they always perform their respective functions. “Long ago, the Father assigned them their tasks: Brahmā to creation, Hari (Viṣṇu) to preservation, and Rudra to dissolution. Yet, driven by mutual rivalry and the desire to surpass one another, they each performed austerities to please their own father, the Supreme Lord. By his grace, Rudra once created Brahmā and Nārāyaṇa in a previous cycle. In another cycle, Brahmā created Rudra and Viṣṇu, who embody the universe. Again, blessed Viṣṇu created Rudra and Brahmā. Once more, Brahmā created Nārāyaṇa, and again Brahmā was created by the Lord. Thus, in each cycle of creation, Brahmā, Viṣṇu, and Maheśvara arise anew. “They are born from one another, each seeking the good of the other. The great sages have spoken of the events at the end of each cycle, when their powers are said to arise mutually from each other. Listen now to their wondrous story, which is meritorious and frees from sin. “In that cycle, in the Tatpuruṣa creation of Brahmā the supreme lord, Nārāyaṇa was named in the Meghavāhana cycle. For a divine thousand years, he became a cloud and bore the earth. Observing Viṣṇu, the teacher of the universe, he, being the self of all, granted imperishable power to all. Having obtained that power from Śiva, the Lord of all, Viṣṇu then created the universe, together with the creator of the world. Witnessing this glory of Viṣṇu, the Grandfather Brahmā was created by him. “Overcome by intense jealousy, Brahmā laughed and said, ‘Go, Viṣṇu, I have understood the cause of your creation; there is one greater than both of us—he is Rudra, of this there is no doubt. By the grace of that Lord of lords, the supreme lord, you, O blessed one, are the first creator and truly the protector. And I, by ascetic practice, will worship Rudra, the leader of the gods. Together with you, I will create the entire world—of this there is no doubt.’ “Thus, having addressed Viṣṇu, the blessed one born from the lotus made his request, having attained Śaṅkara through austerity: ‘O blessed one, Lord of gods, Lord of the universe, great Lord, Viṣṇu was born from your left side, and I indeed from your right. Together with me, the entire world was created by Acyuta (Viṣṇu); he was reproached by me out of envy, relying on your strength. Because of my nature, I am not superior; this is the truth regarding you, O great Lord, for from you alone is the origin of us both, since we are alike. As you have formerly bestowed your grace upon him out of devotion, so, O Śaṅkara, you should grant all that to me as well.’ “Thus addressed, the blessed Lord, destroyer of Bhaga’s eye, being a treasure of compassion, justly granted everything to him also.