Parāśara, the revered sage, continued his teaching, saying: “He who transcends the threefold power—born of the three guṇas and the great principle, yet not Brahman itself—truly attains the supreme state and does not return again. Now, O noble Maitreya, I have described to you the creation that arises from tamas. Let me now recount the creation of Rudra; listen as I unfold this tale. At the dawn of the kalpa, Brahmā, contemplating a son in his own likeness, beheld a boy, blue and red, appearing on his lap. The child cried out in a clear voice and, distressed, fled from Brahmā. The Lord then called after him, ‘Why are you crying?’ addressing the weeping child. The Lord of creatures said, ‘Let your name be Deha. But among the gods, you are known as Rudra. Bring forth endurance, O destroyer.’ Thus addressed, the child cried out seven more times. In response, Brahmā bestowed upon him seven additional names, assigning each a domain, a wife, and sons. These names were Bhava, Śarva, Īśāna, Paśupati, Bhīma, Ugra, and Mahādeva. Their abodes were the sun, water, earth, wind, fire, space, the initiated of Brahmā, and the moon—these, in order, are his forms. Their wives were Suvarcalā, Uṣā, Vikeśī, Śivā, Svāhā, the directions, Dīkṣā, and Rohiṇī, each paired accordingly. O Maitreya, the wives of the Sun and others, along with those of Rudra and the rest, are celebrated. Hear now of their illustrious offspring. From their unions, the entire world was filled with life. Their sons, in order, were Śanaiścara, Śukra, Lohitāṅga, Manojava, Skanda, Sarga, Santāna, and Budha. In this way, Rudra took Satī, the blameless daughter of Dakṣa, as his wife. Yet, because of Dakṣa’s anger, Satī abandoned her own body. O best of Brahmins, she was then reborn as the daughter of Himavat and Menā, and again, the blessed Hara took Pārvatī, unrivaled, as his wife. Meanwhile, Khyāti, wife of Bhṛgu, gave birth to Dhātṛ and Vidhātṛ, the two gods, and also to Śrī, the wife of Nārāyaṇa, Lord of the gods. Maitreya then asked, “It is heard that Śrī arose from the churning of the ocean of milk, yet you say she was born from Khyāti, daughter of Bhṛgu—how is this so?” Parāśara replied, “She is eternally the mother of the world, the unfailing Śrī of Viṣṇu. Just as Viṣṇu is all-pervading, so too is she, O best of Brahmins. Meaning is Viṣṇu, speech is she; policy is she, and guidance is Hari; knowledge is Viṣṇu, wisdom is she; righteousness is he, noble action is she. The creator is Viṣṇu, creation is Śrī; earth is she, the supporter is Hari; satisfaction is the Blessed Lord, prosperity is Lakṣmī, and contentment is eternal. Desire is Śrī, the Blessed Lord is longing; sacrifice is he, offering is she; the pouring of ghee is the goddess, the sacrificial cake is Janārdana. The house of the wife is Lakṣmī; the eastern line is Madhusūdana; the altar is Lakṣmī, Hari is the sacrificial post; fuel is Śrī, the Blessed Lord is the sacred grass. The Lord is the embodiment of Sāman, the chant is she who dwells in the lotus; Svāhā is Lakṣmī, the Lord of the universe is Vāsudeva, and the oblation is the offering. Śaṅkara is the Blessed Lord, Śaurī is Gaurī-Lakṣmī; Keśava is the Sun, and his radiance is she who dwells in the lotus. Viṣṇu is the host of ancestors, Padmā is Svadhā, the giver of eternal nourishment; heaven is Śrī, Viṣṇu is the soul of all, vast beyond measure. The moon is Śrīdhara, radiance is Śrī, unfailing; steadfastness is Lakṣmī, the activity of the world is Vāyu, and Hari is present everywhere. The ocean is Dvija, Govinda is its shore, Lakṣmī is the form, Indrani is the goddess, and Madhusudana is the lord of the gods. Yama is the wielder of the discus, Dhumorna is Kamalalaya, Riddhi is Śrī, Śrīdhara is the god, and Dhaneshvara is himself. Gauri is Lakṣmī, greatly fortunate; Keśava is Varuna; Śrī is Devasena, and Hari is the commander of the divine army. Avastambha is the wielder of the mace, Shakti is Lakṣmī; Kashtha is Lakṣmī, Nimesha is he, Muhurta is he, and this is Kala. Jyotsna is Lakṣmī, the lamp is Hari, the lord of all; the mother of the world is Lakṣmī in the form of a creeper, and Viṣṇu is known as the tree. Vibhavari is Śrī, Divasa is the god who holds the discus and mace; the bestower of boons is Viṣṇu, and the bride is she who dwells in the lotus forest. The blessed one is in the form of a river, Śrī abides in the form of a river; the banner is Pundarikaksha, and the flag is Kamalalaya. Thirst is Lakṣmī, the lord of the world is supreme Nārāyaṇa; desire and passion are Lakṣmī and Govinda as well. What is the use of saying more? This is stated briefly: among gods, animals, and humans, the masculine name is Bhagavan Hari; the feminine name is Śrī, and nothing exists beyond these two. Now, O Maitreya, listen to what you have asked regarding Śrī, as I have heard it. Durvasa, a portion of Śaṅkara, wandered the earth. He saw a divine garland in the hand of a Vidyādhari. Its fragrance perfumed the entire sandalwood forest, making it highly sought after by all forest-dwellers. The sage, bearing the vow of a madman, saw that beautiful garland and asked for it from the Vidyādhara maiden of lovely form.” Thus Parāśara continued, weaving the sacred story for Maitreya, revealing the divine interplay of Śrī and Hari, and the wondrous events that shape the world.