From the unions and births of the divine beings, the entire world became filled with life and diversity. Among them, the sons were born in order: Śanaiścara, Śukra, Lohitāṅga, Manojava, Skanda, Sarga, Santāna, and Budha. Rudra, the great lord, took Satī, the blameless daughter of Dakṣa, the lord of creatures, as his wife. Yet, due to Dakṣa’s anger, Satī abandoned her own body. O best of Brahmins, she was then reborn as the daughter of Himavat and Menā. Once again, the blessed Hara took Pārvatī, unrivaled and radiant, as his wife. Khyāti, the wife of Bhṛgu, gave birth to Dhātṛ and Vidhātṛ, the two gods, as well as to Śrī, who became the wife of Nārāyaṇa, lord of the gods. Hearing this, the sage Maitreya asked, “It is said that Śrī arose from the churning of the ocean of milk, yet you tell me she was born from Khyāti, daughter of Bhṛgu—how can this be?” Śrī Parāśara replied, “Śrī is eternally the mother of the world, the unfailing consort of Viṣṇu. Just as Viṣṇu is all-pervading, so too is she, O best of Brahmins. Meaning itself is Viṣṇu, while speech is Śrī; policy is her domain, and guidance is Hari’s; knowledge is Viṣṇu, wisdom is Śrī; righteousness is he, and noble action is she. The creator is Viṣṇu, creation is Śrī; earth is her form, the supporter is Hari; satisfaction is the Blessed Lord, prosperity is Lakṣmī, and contentment, O Maitreya, is eternal. Desire is Śrī, longing is the Blessed Lord; sacrifice is Hari, offering is Śrī; the pouring of ghee is the goddess, the sacrificial cake is Janārdana. The house of the wife is Lakṣmī, O sage; 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, and 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; Maitreya, 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 that shore, Lakṣmī is the form, Indrani is the goddess, and Madhusudana is the lord of the gods. Yama is the wielder of the discus himself, Dhumorna is Kamalalaya, Riddhi is Śrī, Shridhara is the god, and Dhaneshvara is himself. Gauri is Lakṣmī, greatly fortunate; Keshava is Varuna himself; 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 Hari, Muhurta is Hari, and this is Kala. Jyotsna is Lakṣmī, the lamp is Hari, 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, O Maitreya, are Lakṣmī and Govinda as well. What is the use of saying more? In brief, among gods, animals, and humans, the masculine name is Bhagavan Hari; the feminine name is Śrī, and nothing exists beyond these two. Then Parāśara continued, “Listen also, O Maitreya, to what you have asked me here; I will narrate to you what is connected with Śrī, as I have heard. Durvasa, a portion of Śaṅkara, wandered the earth. He saw a divine garland in the hand of a Vidyadhari maiden. Its fragrance perfumed the entire sandalwood forest, making it highly sought after by forest dwellers. Bearing the vow of a madman, the sage saw the beautiful garland and asked the Vidyadhara maiden of lovely form for it. At his request, the slender-waisted Vidyadhara woman, with large eyes, respectfully bowed and gave him the garland. Durvasa took the garland, placed it upon his own head, and wandered over the earth, appearing as if mad. He then encountered the lord of the three worlds, Indra, the god and husband of Shachi, who was standing with the gods, coming towards him, mounted on Airavata and appearing intoxicated. Durvasa, in his guise, took the garland from his head and offered it to the king of the immortals. Indra accepted the garland from the sage and placed it upon Airavata’s head, where it shone gloriously, like the Ganges atop Mount Kailāsa. However, blinded by intoxication, the elephant, attracted by the scent, seized the garland with its trunk, smelled it, and cast it down upon the earth. Witnessing this, the venerable sage Durvasa became angry at Indra and, enraged, spoke: “O Indra, intoxicated by power, wicked in mind, and swollen with pride, you do not honor the garland I gave you, a symbol of fortune. You did not say ‘thank you’ nor bow before me; your cheeks were puffed with delight, and you did not even place the garland upon your head. Because you do not value this garland I have given, O fool, the fortune of the three worlds will depart from you.