Knowing that the embryo within Diti was destined to bring about his own destruction, Indra, the lord of the gods—also called Maghavan—approached her with humility and began to serve her attentively. His mind was set on a single purpose: to find a way to enter her womb. Patiently, Indra waited, watching as nearly a hundred years passed, for he knew that only at the end of this period would an opportunity arise. Using his divine power, he perceived the moment when an opening would present itself. One day, Diti, neglecting to cleanse her feet, entered her chamber and lay down to sleep. Seizing this chance, Indra entered her womb. There, wielding his mighty thunderbolt, he set about his task: he cut the great embryo into seven parts. As Indra struck, the child within cried out terribly, filling the womb with its mournful sound. Indra, moved and perhaps wishing to quiet the child, repeatedly said, “Do not cry!” But the embryo, already divided into seven, could not be soothed. In his frustration, Indra, still holding his thunderbolt, split each of the seven parts into seven more. Thus, from this act, arose the Maruts—the swift, wind-like gods. Śrī Parāśara continued: In ancient times, when Pṛthu was anointed king by the great sages, the Lord of the World, in due order, assigned the sovereignties of the universe. Brahma, the creator, gave Soma dominion over the stars, planets, priests, and all plants, as well as oversight of sacrifices and austerities. Vaiśravaṇa was made king over kings, Varuṇa was given lordship of the waters, Viṣṇu became chief among the Ādityas, and Pāvaka (Agni) ruled over the Vasus. To Dakṣa, Brahma gave lordship of the progenitors; to Vāsava (Indra), he granted the command of the Maruts; and to Prahlāda, he gave dominion over the Daityas and Dānavas. Yama, lord of righteousness, was made king of the ancestors. Airavata was set as sovereign of the elephants, while the roaring lions received their own king. Garuda was made king of the birds, Indra of the gods, Ucchaihshravas of the horses, and the bull of the cows. Among all beasts, the lion was made king, and Shesha, the imperishable, was set over the serpents. The Himalaya became king of the immovable mountains, Kapila the sage among sages, and the tiger lord of the clawed and fanged creatures. The Plaksha tree was anointed king of the trees, and in this manner, Brahma appointed rulers with preeminence among every kind. Once all kingdoms were divided and the guardians of the directions were designated, Brahma, the lord of progenitors, established them everywhere. In the east, Sudhanvan, son of the Prajapati Vairaja, was made king and guardian. In the south, Shankhapada, born of Prajapati Kardama, was anointed king. In the west, Ketumant, the noble son of Rajasa, was given sovereignty. In the north, Hiraṇyaroma, unconquerable son of Prajapati Parjanya, was set as king. By these guardians, the entire earth, with its seven continents and cities, is protected according to righteousness, each in their own region. All these kings, and many others, are manifestations of the great-souled Viṣṇu, upholding the order of the world. All those who have been, who are now, and who will be—every lord of beings—are portions of Viṣṇu, the lord of all. The lords of gods, of Daityas, of Dānavas, and of flesh-eaters; the rulers of animals, birds, humans, serpents, and Nagas; the sovereigns of trees, mountains, and planets—those of the past, present, and future—all arise from portions of Viṣṇu, the supreme being. For, O wise one, apart from Hari, the lord of all, no other has the power to sustain the world in its order. He, the eternal, creates the world at the beginning, preserves it in its existence, and destroys it at the end, taking on the forms of rajas, sattva, and other qualities. In creation, he is fourfold; in preservation, he abides in four ways; and at the end, Janardana brings about dissolution in four forms. By one portion, he becomes Brahma, the unmanifest creator; from other portions, the lords of beings arise, mixed with Marici. Time itself is his third portion, and all beings are another. Thus, in creation, he manifests in fourfold form, embodying the quality of passion. In preservation, by one portion Viṣṇu remains and protects the world; by another, he becomes the Manus and others; by another, he is time; and by yet another, he abides in all beings, maintaining their existence through the quality of goodness, as the Supreme Person. At the time of dissolution, relying on the function of darkness, the unborn Lord becomes Rudra in one portion. By another, he is Agni, Yama, and others; another portion is the form of time; and yet another is all beings. Thus, during destruction, the great soul is divided fourfold, as it is in all times. Brahma, Daksha and the others, time, and all living beings—these are the powers of Hari, the causes of creation. Viṣṇu, the Manus and others, time, and all beings are the powers of Viṣṇu, who preserves the world. Rudra, Time and Death, and all beings—these are the fourfold powers of Janardana in dissolution. From the beginning, and throughout the world’s existence until its end, creation is performed by the Creator, along with Marici and others, and by all beings as well. Thus, the universe is sustained by the manifold manifestations of the Supreme Lord, who alone upholds all worlds in their order.