Listen, O wise ones, to the wondrous tale of the origins and mutual relations of the great gods. The very Lord who, in ages past, brought forth Brahmā and Viṣṇu from his own being, is eternally their protector and sustainer. Yet, a question arises: How did Rudra, the ancient and primeval Śambhu, come to be known as the son of Brahmā, whose own birth is mysterious and unmanifest? We have also heard that Prajāpati and Viṣṇu themselves were created from Rudra, each arising from the other's body. How, then, did these two—who are the very causes of all that exists—emerge from one another, taking on the roles of guṇa and pradhāna, the qualities and the material cause? You, who have been asked every question and have heard every teaching, faithful disciple of the Blessed One, surely remember all. Therefore, tell us truly, just as Brahmā, the all-pervading, once revealed to the sages. We, filled with devotion, long to hear the glorious deeds of the Lord. This question is well asked, O learned brāhmaṇas, skilled in inquiry; even my grandfather was once asked the same in ancient times. Therefore, I shall recount how Rudra came into being, and how Brahmā and Viṣṇu arise from each other in every cycle. Know that these three—Brahmā, Viṣṇu, and Rudra—are born directly from the Great Lord. They are the causes of all that moves and does not move, and the reasons for creation, preservation, and destruction. Endowed with supreme sovereignty, inspired by the Supreme Lord, and always established in his power, they are ever capable of performing their appointed functions. In the beginning, 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 great austerities to please their own father, the Supreme Lord. By the grace of that Lord, all powers were bestowed upon them. In a previous cycle, Rudra created Brahmā and Nārāyaṇa (Viṣṇu). In another cycle, Brahmā created Rudra and Viṣṇu, who embody the universe. Again, the blessed Viṣṇu created Rudra and Brahmā. Time and again, Brahmā created Nārāyaṇa, and again Brahmā was created by the Lord. Thus, in each cycle of creation, Brahmā, Viṣṇu, and Maheśvara arise, born from one another, each seeking the welfare of the others. The great sages have spoken of these events at the end of each cycle. Their powers are described as arising mutually from one another. Listen now to this wondrous story, meritorious and freeing from sin. In one such cycle, during the Tatpuruṣa creation of Brahmā the supreme lord, Nārāyaṇa was known as Meghavāhana. For a thousand divine years, he became as a cloud and bore the earth. Observing Viṣṇu, the teacher of the universe, who is the self of all, he granted imperishable power to all beings—a power he himself had received from Śiva, the Lord of all, the self of all. With this power, the blessed Viṣṇu created the universe together with the creator of the world. Witnessing Viṣṇu’s glory, Brahmā, the Grandfather, was created by him. Yet, overcome by jealousy, Brahmā laughed and spoke: “Go, Viṣṇu, I understand the cause of your creation—there is one greater than both of us, Rudra, of this there is no doubt.” He continued, “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, through 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.” Having thus addressed Viṣṇu, the one born from the lotus approached Śaṅkara through austerity and made his request: “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); yet I reproached him out of envy, relying on your strength. By my nature, I am not superior; this is the truth, 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, grant all that to me as well.” Thus addressed, the blessed Lord, destroyer of Bhaga’s eye, granted everything to Brahmā as well, being a treasure of compassion. Having thus obtained the state of being the self of all from the Lord, Brahmā at once hurried to meet the supreme person. In the pure abode of the ocean of milk, in a celestial palace shining like the sun, adorned with gold and jewels, divine and created by his mind, lay Viṣṇu. He reclined upon the endless serpent-bed, lotus-eyed, four-armed, noble-bodied, adorned with every ornament, bearing conch and discus. His demeanor was gentle, his face radiant like the moon, marked with the Srivatsa on his chest, smiling sweetly and graciously. His feet, reddened by the touch of the earth’s tender lotus-hands, rested as if upon the nectar of the milk ocean, as he lay in yogic sleep. Through darkness, he is known as Kālarudra; through passion, born of gold; through purity, the all-pervading Viṣṇu; and in transcendence, he is Maheśvara. Beholding that supreme person, Brahmā spoke boldly: “I shall consume you, O Viṣṇu, just as you once absorbed yourself.” Hearing these words, Viṣṇu, mighty-armed, awoke and looked upon the ancestor, smiling slightly. In that instant, Viṣṇu was consumed by Brahmā, and immediately created again, emerging effortlessly from between Brahmā’s brows. At that very moment, the blessed Lord, adorned with the moon, assumed a form to witness both of them, though his true nature is beyond all form. Thus, the wondrous play of creation, preservation, and dissolution unfolds, all by the will and grace of the Supreme Lord.