From the northern face of the Supreme, the sacred meters Anuṣṭubh and Vairāja emerged, and from his limbs sprang forth beings of countless forms. Among these were Yakṣas and Piśācas, Gandharvas and the hosts of Apsarases, humans, Kinnaras, Rākṣasas, birds, animals, and serpents—all were born from him. Into these beings entered the imperishable and the immovable, as well as all that moves—everything known as Sthāṇu—and the actions previously created for them. These actions, whether violent or gentle, righteous or unrighteous, true or false, are repeatedly assumed by beings as they are created again and again. Influenced by these actions, beings take on their nature, and thus diversity is seen among the great elements, the senses, and even in liberation. The creator himself assigned each being its function, its name and form, and brought forth the manifestation of natural entities. At the beginning, the Grandfather fashioned from the words of the Vedas the names of sages and the usages found in the Vedas. At the end of each cycle, he gave those born the same forms and marks as before, manifesting various appearances in succession. Those same forms and states are seen at the dawn of every era; thus, the creation of the world arises spontaneously from these instruments. The transformation of Prakṛti—from the great principle to the particular—is adorned with the radiance of the moon and sun, and encircled by planets and stars. It is beautified with rivers, oceans, mountains, and with delightful, prosperous regions of many kinds. In that vast Brahma forest, the unmanifest Brahmā moves, all-knowing, established by the grace of the Lord, originating from the seed of the unmanifest. His intellect is the great branch, the senses are inner hollows, the measure of the great elements forms his body, and the pure shoots of particularities spring forth from him. This eternal Brahma tree is abundant with the blossoms of righteousness and unrighteousness, yielding the fruits of pleasure and pain; it is the source of life for all beings. The sages say its head is the sky, its navel is space, its eyes are the moon and sun, its ears are the directions, its feet are the earth; this inconceivable Self is the mover of all beings. From its mouth arose the Brāhmaṇas, from its chest the Kṣatriyas, from its front the Vaiśyas, from its thighs and feet the Śūdras; thus, all castes were born from its limbs. At this point, the wise brāhmaṇas, listening to the account of creation by the Supreme Self, Bhava, from the mouth of the Four-faced One, voice their doubt. They speak of Virūpākṣa, the foremost of gods, radiant, bearing the trident, Hara, the embodiment of time, the blessed Rudra with matted hair, whose dark and red hues are striking. They recall that, when the end of the age arrives, Rudra withdraws the world in anger, along with Brahmā, Viṣṇu, and even Fire. Before him, Brahmā and Viṣṇu bow in fear, for he contracts the worlds, and those two remain under his control. This very god, they say, who formerly created Brahmā and Viṣṇu from his own body, is always the lord who ensures their welfare and sustenance. They wonder: how did blessed Rudra, the ancient primeval god, Śambhu, become the son of Brahmā, whose birth is unmanifest? They recall hearing that Prajāpati and Viṣṇu were mutually created from Rudra, each from the other’s body. How then did these two, who are the causes of all beings, arise from each other, taking the roles of guṇa and pradhāna? They address their teacher: there is nothing you have not been asked, nor anything you have not heard; as a devoted disciple of the Blessed One, you remember everything. Tell us the truth, just as Brahmā, the all-pervading, spoke to the sages; we, full of faith, wish to hear the glorious deeds of the Lord. The teacher responds: “This question has rightly been asked by you, O wise brāhmaṇas skilled in inquiry; my grandfather was asked the same in ancient times. Therefore, I shall now explain how Rudra originated, and also how Brahmā and Viṣṇu mutually arise again. These three, born directly from the Great Lord, are the causes of the universe, both moving and unmoving, and are the reasons for creation, preservation, and destruction. Endowed with supreme sovereignty, inspired by the Supreme Lord, and ever established in his power, they are always capable of performing their respective functions. Formerly, the Father assigned the three to their respective tasks: Brahmā to creation, Hari to preservation, and Rudra likewise to dissolution. Yet, out of mutual rivalry and the desire to surpass one another, they pleased their own father, the Supreme Lord, through austerities. Having obtained, by the grace of the Supreme Lord, all powers, Rudra in a previous cycle created Brahmā and Nārāyaṇa. In another cycle, Brahmā created Rudra and Viṣṇu, who embody the universe; and again, the blessed Viṣṇu created Rudra and Brahmā. Again, Brahmā created Nārāyaṇa, and again Brahmā was created by the Lord; thus, in each cycle of creation, Brahmā, Viṣṇu, and Maheśvara arise. They are born from one another, each seeking the good of the other; regarding the events at the end of each cycle, the great sages have spoken. Their power is described as arising mutually from each other; listen to their wondrous story, which is meritorious and frees from sin. In that cycle, in the Tatpuruṣa creation of Brahmā the supreme lord, Nārāyaṇa was named in the Meghavāhana cycle. For a divine thousand years, becoming a cloud, he bore the earth; observing the state of Viṣṇu, the teacher of the universe, he, being the self of all, granted the imperishable power to all. Having obtained that power from Śiva, the Lord of all, the self of all, all beings were thus sustained.” Thus, the creation, preservation, and dissolution of the universe are woven together in cycles, with Brahmā, Viṣṇu, and Rudra arising from one another by the grace of the Supreme Lord, ever seeking the welfare of all.