In the beginning, the Supreme Father assigned distinct roles to his three illustrious sons. Brahmā was entrusted with the task of creation, Hari—known as Viṣṇu—was charged with preserving all that exists, and Rudra was given the role of dissolution, bringing things to their end when their time had come. Yet, despite these divine assignments, a spirit of rivalry arose among them. Each, desiring to excel and surpass the others, undertook severe austerities to please their father, the Supreme Lord. Through their devotion and penance, they each received the Lord’s boundless grace and were endowed with all powers. In a previous cosmic cycle, Rudra himself, by the Supreme Lord’s favor, became the creator of Brahmā and Nārāyaṇa. In another cycle, it was Brahmā who brought forth Rudra and Viṣṇu, who together embody the universe. And again, in yet another cycle, the blessed Viṣṇu created both Rudra and Brahmā. This wondrous interplay continued: Brahmā created Nārāyaṇa, and then Brahmā himself was created by the Lord. Thus, in each cosmic cycle, Brahmā, Viṣṇu, and Maheśvara (Śiva) arise—sometimes born of one another, each seeking the good of the others. The great sages have spoken of these events at the end of each cycle, noting how their powers arise mutually from one another. This story, full of marvels, is meritorious to hear and liberates one from sin. In the Meghavāhana cycle, during the Tatpuruṣa creation of Brahmā the supreme lord, Nārāyaṇa was so named. For a thousand divine years, he became a great cloud, bearing the earth itself. Observing Viṣṇu, the teacher of the universe—who is truly the self of all beings—he granted imperishable power to all, having himself received that power from Śiva, the Lord of all, who is the self of all. Thus empowered, the blessed Viṣṇu created the universe, together with the very creator of the world. Witnessing Viṣṇu’s glory, Brahmā, the Grandfather, was himself created by Viṣṇu. Overcome by intense jealousy, Brahmā laughed and spoke: “Go, Viṣṇu, I understand the cause of your creation. There is one greater than both of us—he is Rudra, of this there is no doubt.” Brahmā acknowledged, “By the grace of the Supreme Lord of lords, you, O blessed one, are the first creator and truly the protector. Yet I, too, will worship Rudra, the leader of the gods, through ascetic practice. Together with you, I will create the entire world—this is certain.” Having thus addressed Viṣṇu, Brahmā, born from the lotus, made his request, having attained Śaṅkara through austerity: “O blessed one, Lord of gods, Lord of the universe, great Lord, Viṣṇu was born from your left side, and I indeed from your right. Together with me, the entire world was created by Acyuta. I reproached him out of envy, relying on your strength. Because of my nature, I am not superior; this is the truth regarding you, O great Lord, for from you alone is the origin of us both, since we are alike. As you have formerly bestowed your grace upon him out of devotion, so, O Śaṅkara, you should grant all that to me as well.” Thus addressed, the blessed Lord Śiva, destroyer of Bhaga’s eye and a treasure of compassion, justly granted everything to Brahmā as well. Having obtained the state of being the self of all from the Lord, Brahmā, in an instant, hurried to meet the supreme person. He came to the pure abode of the ocean of milk, where a celestial palace, shining like the sun and adorned with gold and jewels, stood—divine, created by Viṣṇu’s mind. There, upon the endless serpent-bed, lay Viṣṇu: lotus-eyed, four-armed, noble in form, adorned with every ornament, bearing conch and discus, gentle in demeanor, his face radiant as the moon, marked with the Srivatsa on his chest, smiling sweetly and graciously. His feet, reddened by the touch of the earth’s tender lotus-hands, rested as if upon the nectar of the milk ocean, and he lay in yogic sleep. Through darkness, he is called Kālarudra; through passion, the one born of gold; through purity, he is the all-pervading Viṣṇu; in transcendence, he is Maheśvara. Seeing that supreme person, Brahmā spoke boldly: “I shall consume you, O Viṣṇu, just as you once absorbed yourself.” Hearing these words, Viṣṇu, mighty-armed, awoke, looked upon his ancestor, and gave a slight smile. At that moment, Viṣṇu was consumed by that great soul, and instantly created again by Brahmā, emerging effortlessly from between his brows. Then, the blessed Lord adorned with the crescent moon, Śiva, assumed a form to witness both of them, though his true nature is beyond all form. To grant them incomparable grace, he who had formerly given them boons arrived where Brahmā and Nārāyaṇa stood. Filled with awe and delight, they praised the god, and out of curiosity and reverence, bowed repeatedly from a respectful distance. Bhava, the blessed Lord, bearer of the Pināka bow, graciously regarded them, and while they watched, vanished from their sight. Now, for each cycle, the cause of Rudra’s manifestation is declared. When the continuity of Brahmā’s creation is broken, it is Rudra who appears. In every cycle, having created beings, Brahmā—born from the cosmic egg—became troubled and confused because his creations did not flourish. To relieve his sorrow and to increase the progeny, Rudra, lord of the Rudras, manifests in each cycle as the embodiment of time. Designated by the Supreme Lord, Maheśa, blue and red in hue, becomes Brahmā’s son and graciously assists him, though younger in birth. That very blessed Lord, master and repository of energy, is without affliction—the origin without beginning or end, the mighty one who contracts all beings. Endowed with supreme lordship, eternally marked by the signs of the highest Lord, he is governed by his own power. He is called by a name that is nameless, his form is that which is formless, capable of performing all deeds, conducting himself accordingly, and upholding all commands. Thus, in each cycle, the divine drama of creation, preservation, and dissolution unfolds, all by the grace and will of the Supreme Lord.