Shraddha, embodying faith, gave birth to Kama, the spirit of desire. From Chala came Darpa, pride, while Niyama, through Dhriti, brought forth a steadfast son. Tushti, the essence of contentment, bore Santosha, true satisfaction; and Pushti, abundance itself, gave birth to Lobha, longing and greed. Medha, the power of intelligence, became the mother of Sruta, knowledge gained through hearing. Kriya, action, gave rise to Danda, discipline, as well as to Naya, conduct, and Vinaya, humility. Bodha, Buddhi, Lajja, and Vinaya, along with the son of Vapu, were born in turn, and Vyavasaya, resolve, emerged. Shanti, peace, became the mother of Kshema, well-being. Among Dharma’s sons were Sukha, happiness; Siddhi, success; Yasha, fame; and Kirti, renown. From Kama came Rati, passion, and from her union was born Harsha, joy—Dharma’s own grandson. On the other hand, Himsa, violence, became the wife of Adharma, unrighteousness. Their offspring were Anrita, falsehood, and their daughter Nikriti, wickedness. From this pair, Maya, illusion, and Vedana, pain, were born. Maya and Vedana themselves became a pair, and from them Maya gave birth to Mrityu, death, the taker away of beings. Vedana, pain, brought forth her own son Duhkha, suffering, and from Duhkha came Raurava, a realm of torment. Mrityu, death, in turn gave birth to Vyadhi, disease; Jara, old age; Shoka, sorrow; Trishna, thirst; and Krodha, anger. All these are known as the offspring of Duhkha, marked 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 bring about the dissolution of the world. Yet, Daksha, Marichi, Atri, Bhrigu, and the other lords of creation are, O blessed one, the causes of the world’s perpetual creation. The Manus, their sons, the kings, and the valiant—those devoted to righteousness—are the upholders of order. Then Maitreya inquired, “O Brahmin, you have spoken of this perpetual order and the so-called perpetual creation; please explain to me their true and eternal nature.” Parashara replied, “The Blessed Madhusudana, whose essence is beyond thought, brings about creation, preservation, and dissolution through countless 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 night’; during this, the Lord of the world sleeps, and the cosmic egg returns to its primal state. The dissolution through knowledge is absolute, known to yogis who realize the Supreme Self; perpetual dissolution is the constant destruction of beings, day and night. The emergence from primordial nature is called elemental creation, or daily creation, which follows the intermediate dissolution. Where beings are born every day, that is called perpetual creation by those who know the Purāṇas. Thus, in all bodies, the Lord—Vishnu, the source of all beings—abides, bringing about creation, preservation, and dissolution. O Maitreya, these powers of Vishnu revolve in all embodied beings, day and night, through the ages. He who transcends the threefold power—formed of the three gunas and the great principle, yet not Brahman—attains the supreme and does not return again. Now, O great sage, I shall tell you of the creation of Rudra, which arose from tamas. Listen as I recount it. At the beginning of the kalpa, Brahma, desiring a son like himself, contemplated, and a boy, blue and red, appeared on his lap. The child cried out in a clear voice and ran away. Brahma called after him, ‘Why are you crying?’ and addressed the weeping child. Then the Lord of creatures said, ‘Let your name be Deha. But you are Rudra among the gods; bring forth endurance, O destroyer.’ Thus addressed, the child cried again seven times. The Grandsire then gave him seven further names and assigned to each their own abode, wife, and son. These names were Bhava, Sharva, Ishana, Pashupati, Bhima, Ugra, and Mahadeva. Their abodes were the sun, water, earth, wind, fire, space, the initiated of Brahma, and the moon—these are his forms in that order. Their wives were Suvarcala, Usha, Vikeshi, Shiva, Svaha, the Directions, Diksha, and Rohini, in due order. The wives of the Sun and others, together with those of Rudra and the rest, are renowned. Now hear of their illustrious offspring. From their unions and births, the entire world has been filled. Their sons were Shanaishcara, Shukra, Lohitanga, Manojava, Skanda, Sarga, Santana, and Budha, in order. In this way, Rudra took as his blameless wife Sati, the daughter of Daksha, lord of creatures. Because of Daksha’s anger, Sati abandoned her own body. She was then born again as the daughter of Himavat and Mena. Once more, the blessed Hara took Parvati, unrivaled, as his wife. Khyati, the wife of Bhrigu, gave birth to Dhatri and Vidhatri, the two gods, and also to Shri, the wife of Narayana, lord of the gods. Hearing this, Maitreya asked, “It is said that Shri arose from the churning of the ocean of milk, yet you say she was born from Khyati, daughter of Bhrigu—how is this so?” Parashara replied, “She is eternally the mother of the world, the unfailing Shri of Vishnu. Just as Vishnu is all-pervading, so too is she, O best of Brahmins. Meaning is Vishnu, while speech is she; policy is she, and guidance is Hari; knowledge is Vishnu, wisdom is she; righteousness is he, and noble action is she. The creator is Vishnu, creation is Shri; earth is she, the supporter is Hari; satisfaction is the Blessed Lord, prosperity is Lakshmi, and contentment, O Maitreya, is eternal.