The sun, the moon, and all the planets rise and set, coming and going in their courses. Yet, even now, those who sincerely contemplate the sacred twelve-syllabled mantra do not return to this cycle of coming and going. For others, however, there are places of great suffering: Tāmisra, Andhatāmisra, Mahāraurava, Raurava, the dreadful forest of sword-leaves, Kālasūtra, and Avīci—these realms are declared as the destinations for those who revile the Vedas, destroy sacrifices, or abandon their own prescribed duties. Having thus described the destinies of souls, Śrī Parāśara continued his narration. He said: As the Creator meditated, beings born of his mind arose from him. Along with the faculties and actions that emerged from his body, the embodied souls came forth from the limbs of that wise one. All those beings I have previously mentioned—gods, mortals, and even the immovable—who exist within the realm of the three qualities, were born once more. Thus, both moving and unmoving beings were created anew. Yet, when these creatures did not increase, the wise Creator produced other mind-born sons, similar to himself. These were the great sages: Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Marici, Daksha, Atri, and Vasistha—nine in all, known in the Purana as the nine Brahmas. He then created noble women: Khyati, Bhuti, Sambhuti, Kshama, Priti, Sannati, Urja, and Anasuya. After creating Prasuti as well, he gave these great souls as wives to his mind-born sons, assigning them their roles. However, those such as Sanandana and others, who had been created earlier, remained detached from the worlds, uninterested in progeny. Having attained knowledge, free from passion and envy, they did not participate in the ongoing creation. Then, from Brahma arose a mighty wrath, capable of burning the three worlds. From his anger, a blazing mass of flames appeared, illuminating all the worlds. Out of the furrowed, wrath-ignited brow on his forehead, Rudra emerged, shining like the midday sun—fierce and exceedingly powerful, with a form half-male and half-female. Brahma said to him, “Divide yourself,” and then vanished from sight. Obeying this command, Rudra divided himself into male and female, and again into many male forms, tenfold and then again into one. That lord, with gentle and fierce, peaceful and unpeaceful forms, further divided his female aspect into many, of various forms, both dark and fair. At this time, O twice-born, the lord Svayambhuva, self-born from Brahma himself, became Manu for the protection of all creatures. The woman Shatarupa, purified by austerity, was taken as wife by the divine Svayambhuva Manu. From this union, the goddess Shatarupa was born, and from them came two sons—Priyavrata and Uttanapada—and two daughters, Prasuti and Akuti. These daughters, endowed with beauty and noble qualities, were given in marriage: Prasuti to Daksha, and Akuti formerly to Ruchi. Prajapati Ruchi took Akuti, and from their union was born Sadakshina, a most fortunate son. From Sadakshina, associated with sacrifice, twelve sons were born, known as the Yamas, who were gods during the age of Svayambhuva Manu. In the same way, Daksha fathered twenty-four daughters through Prasuti. Their names are: Shraddha, Lakshmi, Dhriti, Tushti, Medha, Pushti, Kriya, Buddhi, Lajja, Vapu, Shanti, Siddhi, and Kirti—these are thirteen. For the sake of marriage, Dharma, the lord, accepted these daughters of Daksha, and from them were born eleven noble sons. The other daughters—Khyati, Sati, Sambhuti, Smriti, Priti, Kshama, Santati, Anasuya, Urja, Svaha, and Svadha—were also given in marriage. The great sages Bhrigu, Bhava, Marichi, Angiras, Pulastya, Pulaha, Kratu, Atri, Vasistha, Vahni, and the Pitrs took these daughters as their wives, each according to his order. From these unions, many offspring were born: Shraddha gave birth to Kama (Desire); Chala to Darpa (Pride); Niyama to Dhriti’s son; Tushti to Santosha (Contentment); Pushti to Lobha (Greed); Medha to Sruta (Learning); Kriya to Danda (Punishment); Naya and Vinaya as well. Buddhi gave birth to Bodha (Awareness); Lajja to Vinaya (Modesty); Vapu’s son was Vyavasaya (Resolve); Shanti gave birth to Kshema (Welfare). Sukha (Happiness), Siddhi (Success), Yasha (Fame), and Kirti (Glory) were also sons of Dharma. From Kama was born Rati (Pleasure), and from her son Harsha (Joy), Dharma’s grandson. On the other side, Himsa (Violence) became the wife of Adharma (Unrighteousness). From them was born Anrita (Falsehood), and their daughter was Nikriti (Wickedness). From these two came Maya (Deceit) and Vedana (Pain). Maya and Vedana formed a pair; from them, Maya gave birth to Mrityu (Death), the taker away of beings. Vedana gave birth to her son Duhkha (Sorrow), and from Raurava came forth. From Mrityu were born Vyadhi (Disease), Jara (Old Age), Shoka (Grief), Trishna (Craving), and Krodha (Anger). These are all known as the offspring of Duhkha, characterized by unrighteousness; they have no wives or sons, for their seed is restrained. These fierce forms, O sage, are the sons of Vishnu’s mind-born sons and always bring about the dissolution of the world. Meanwhile, Daksha, Marichi, Atri, Bhrigu, and the other lords of creatures—these illustrious sages—are the causes of the perpetual creation in this world. Thus, the cycles of creation and dissolution continue, guided by the wisdom and will of the divine.