After creating Prasuti, the great Creator Brahma gave wives to the illustrious beings he had brought forth, assigning each their partner and saying, “Be wives.” Thus, he established them in their roles. Yet, there were those such as Sanandana and his brothers, created earlier by Brahma, who remained detached from worldly affairs. Indifferent to the propagation of progeny, these great souls did not involve themselves in the creation of worlds. Having attained knowledge, and being free from passion and envy, they remained aloof, not participating in the ongoing work of creation. Seeing this, a fierce wrath arose within Brahma—a wrath so intense it had the power to burn the three worlds. From his anger, a blazing mass of flames emerged, illuminating all the worlds with Brahma’s own radiance. From the furrowed and wrath-ignited brow of his forehead, Rudra was born, shining with the brilliance of the midday sun. Fierce and exceedingly powerful, Rudra possessed a form that was half-male and half-female. Brahma addressed him, “Divide yourself,” and having spoken thus, Brahma vanished from sight. Obeying Brahma’s command, Rudra divided himself into a female and a male aspect, and then again multiplied himself into many male forms—tenfold and then once again into one. This lordly being, manifesting both gentle and fierce, peaceful and unpeaceful aspects, divided his female side into many forms as well, some dark, some fair. At this time, Svayambhuva, the self-born lord, who had himself emerged from Brahma, became Manu for the protection and order of all creatures. The woman Shatarupa, purified of all faults through her austerities, became the wife of the divine Svayambhuva Manu. From Manu and Shatarupa were born two sons—Priyavrata and Uttanapada—and two daughters, Prasuti and Akuti, both endowed with beauty and noble qualities. Prasuti was given in marriage to Daksha, and Akuti was given to Ruchi. From the union of Ruchi and Akuti was born a son, Sadakshina, most fortunate among offspring. From Dakshina, associated with the sacrificial rite, twelve sons known as the Yamas were born; they were gods in the age of Svayambhuva Manu. Daksha, through Prasuti, fathered twenty-four daughters. Their names, revered and auspicious, were Shraddha, Lakshmi, Dhriti, Tushti, Medha, Pushti, Kriya, Buddhi, Lajja, Vapu, Shanti, Siddhi, and Kirti—these were the first thirteen. For the sake of marriage, Dharma, the lord of righteousness, accepted these daughters of Daksha as his wives, and from them were born eleven sons of noble vision. The remaining daughters—Khyati, Sati, Sambhuti, Smriti, Priti, Kshama, Santati, Anasuya, Urja, Svaha, and Svadha—were given in marriage to other great sages. Bhrigu, Bhava, Marichi, Angiras, Pulastya, Pulaha, Kratu, Atri, Vasistha, Vahni, and the Pitrs, each took a daughter, beginning with Khyati, as their wife. From these unions, many illustrious beings arose. Shraddha gave birth to Kama (desire), Chala to Darpa (pride), and Niyama to Dhriti’s son. Tushti bore Santosha (contentment), and Pushti bore Lobha (greed). Medha gave birth to Sruta (learning), Kriya to Danda (discipline), and others to Naya (conduct) and Vinaya (humility). Bodha, Buddhi, Lajja, Vinaya, and Vapu’s son Vyavasaya (resolve) were also born, and Kshema (welfare) was begotten by Shanti. Sukha (happiness), Siddhi (success), Yasha (fame), and Kirti (renown) were the sons of Dharma. From Kama was born Rati, and from her, Harsha (delight), Dharma’s grandson. Meanwhile, Himsa (violence) became the wife of Adharma (unrighteousness). Their union produced Anrita (falsehood), and their daughter was Nikriti (deceit). From Anrita and Nikriti came Maya (illusion) and Vedana (pain). Maya and Vedana, as a pair, gave birth to Mrityu (death), the taker away of beings. Vedana bore Duhkha (sorrow), and from Duhkha came Raurava (a kind of suffering). From Mrityu were born Vyadhi (disease), Jara (old age), Shoka (grief), Trishna (craving), and Krodha (anger). All these are known as the offspring of Duhkha, characterized by unrighteousness; they have neither wives nor sons, for their seed is restrained. These fierce forms, O sage, are the sons of the mind-born sons of Vishnu, and they always bring about the dissolution of the world. Daksha, Marichi, Atri, Bhrigu, and the other lords of creatures are the causes of the perpetual creation in this world. The Manus, the sons of Manu, the kings, and those who possess valor—those devoted to the righteous path and courageous—are the upholders of order. At this point, the sage Maitreya respectfully asked, “O Brahman, you have spoken of this perpetual order and the so-called perpetual creation; please explain to me their true and eternal nature.” Sri Parashara replied, “The blessed Madhusudana, whose essence is beyond comprehension, brings about creation, preservation, and dissolution through various forms, unhindered and all-pervading. O twice-born, there are four kinds of dissolution for all beings: occasional, elemental, absolute, and perpetual. Of these, the occasional dissolution is called ‘Brahma’s dissolution’; during this, the Lord of the world sleeps, and the cosmic egg returns to its primal state. The dissolution through knowledge is called absolute, pertaining to yogis who merge with the Supreme Self. The perpetual dissolution is the constant destruction of beings, day and night. Emergence from primordial nature is called elemental creation, also known as daily creation, which follows the intermediate dissolution. Where beings are born every day, that is called perpetual creation by those who understand the Purāṇas. Thus, in all bodies, the Lord, the source of all beings—Vishnu—abides and brings about creation, preservation, and dissolution. O Maitreya, the powers of creation, preservation, and destruction, which are of Vishnu, revolve in all embodied beings, day and night, throughout the ages.