In the sacred land of Aruṇa, those who are born in embodied form are especially blessed. Even elsewhere, for those who have departed their bodies, it is here—in Aruṇa—where the rite of śrāddha bears unique fruit. The holy cities—Ayodhyā, Mathurā, Māyā, Kāśī, Kāñcī, and Avantikā—are renowned, yet Aruṇa holds its own distinct sanctity. After these truths were spoken, the son of Śilāda was addressed once more by Mārkaṇḍeya, the wise son of Mṛkaṇḍu. “O Mārkaṇḍeya,” he said, “you have placed a great burden upon me with your questions. It is only fitting, O wise one, that your mind is gripped by such curiosity. Yet, how can one possibly speak of these matters fully, even if one knows them? And even if spoken, how can a mind filled with wonder truly grasp them? “Recall now the marvelous deeds of Śiva, the enemy of Smara (Kāma), for the wondrous acts of Śiva are ceaseless and captivating for all. Still, I shall speak of them in part, as much as I am able. “At the dawn of the first divine age, the Great Lord existed undifferentiated, alone. From his being, he brought forth the universe, ever intent on creation and protection. From his right side, Tryambaka created Parameṣṭhin, who is Brahmā. He endowed Brahmā with the quality of rajas and Viṣṇu with sattva. Thus, he is rightly called the Lord of all worlds, for he establishes creation and governs the order of protection. “The Creator, Brahmā, set Dakṣa in motion for further creation, manifesting him from his right thumb. The Lotus-Seated One himself brought forth the Śūdras from his feet. The Maruts, serpents, vultures, Gandharvas, and rivers also emerged, each assuming their own forms and taking up their respective functions in the world. “From the sages Pulastya and Pulaha were born the Yakṣas and Rākṣasas. From Bhṛgu came Agni, and also Cyavana and other sages, whose sons and grandsons now fill the entire world. In this way, Brahmā filled creation with his own descendants. And Acyuta, the unchanging Lord, took in marriage Bhṛgu’s daughter, the Lotus-Dweller. Through their acts of creation and preservation, the Lotus-Born (Brahmā) and the Lotus-Naveled (Viṣṇu) each attained their own realms of dominion. “Yet, even between Virancha (Brahmā) and Utaya (Viṣṇu), a dispute arose, born from delusion. The excess of rajas manifested outwardly, like a blue hue appearing in the air. Why, one may ask, was the grandfather of the worlds so bewildered? It was from you alone that the two demons, Madhu and Kaitabha, arose—demons whom you yourself slew. Indeed, it is always you whom the Creator brings forth in many forms. “When I, Brahmā, was submerged in the great ocean, born from the waters of my own fatigue, in that vast expanse created by me, a serpent began to flow forth. Tell me, O Janārdana, how does the quality of sattva arise in you, who are enveloped in darkness? As you, Janārdana, slept in the waters, fearful of the demons, from my four mouths the Vedas emerged. By me, this entire universe—both moving and unmoving—is created. “Therefore, O Vaikuṇṭha, tell me whom I should appoint for this task.” Thus, Nandikeśvara narrated: “In this way, when the Creator, filled with anger and excitement, spoke with pride, the truth was revealed: You, Brahmā, are born from my navel lotus. And it was I who, having cast off yogic sleep, once slew Madhu and Kaitabha.” Thus, the wondrous acts of the Great Lord, the origins of the gods, and the mysteries of creation were recounted, revealing the interconnectedness and divine play of Brahmā, Viṣṇu, and Śiva at the dawn of the worlds.