From the primordial man, the goddess Shatarupa emerged, and together they brought forth two sons, Priyavrata and Uttanapada, as well as two daughters—Prasuti and Akuti—each blessed with beauty and noble qualities. Prasuti was given in marriage to Daksha, and Akuti was wed to the sage Ruchi. Prajapati Ruchi took Akuti as his wife, and from their union was born Sadakshina, a son of great fortune. Sadakshina, in turn, became renowned for his connection to sacrifice, and from him twelve sons arose—the Yamas, divine beings who flourished during the era of Svayambhuva Manu. Meanwhile, Daksha, through Prasuti, fathered twenty-four daughters. Hear now their names: Shraddha, Lakshmi, Dhriti, Tushti, Medha, Pushti, Kriya, Buddhi, Lajja, Vapu, Shanti, Siddhi, and Kirti—these thirteen daughters were given in marriage to Dharma, the lord of righteousness. From these unions, eleven sons of noble vision were born. The remaining daughters—Khyati, Sati, Sambhuti, Smriti, Priti, Kshama, Santati, Anasuya, Urja, Svaha, and Svadha—were given to illustrious sages: Bhrigu, Bhava, Marichi, Angiras, Pulastya, Pulaha, Kratu, Atri, Vasistha, Vahni, and the Pitrs, each in their proper order. These sages, O best of ascetics, accepted the daughters beginning with Khyati. From these unions, Shraddha gave birth to Kama; Chala to Darpa; Niyama to Dhriti’s son; Tushti to Santosha; and Pushti to Lobha. Medha bore Sruta, Kriya gave birth to Danda, and Naya and Vinaya were born as well. Buddhi and Lajja each had their children, and Vapu’s son was Vyavasaya. Shanti begot Kshema. Among Dharma’s sons were Sukha, Siddhi, Yasha, and Kirti. From Kama was born Rati, and from her son, Harsha—Dharma’s grandson. On the other side, Himsa became the wife of Adharma, and from their union was born Anrita; their daughter was Nikriti. From Anrita and Nikriti came Maya and Vedana. Maya and Vedana, forming a pair, gave birth to Mrityu, the taker of beings. Vedana gave birth to her own son, Duhkha, and from Raurava came forth. Mrityu’s offspring were Vyadhi, Jara, Shoka, Trishna, and Krodha. All these are known as the offspring of Duhkha, characterized by unrighteousness. They have neither wives nor sons, for their seed is restrained. These fierce forms, O sage, are the sons of Vishnu’s mind-born sons, and they bring about the dissolution of the world. Daksha, Marichi, Atri, Bhrigu, and the other lords of creatures are, O most fortunate one, the causes of perpetual creation in this world. The Manus, their sons, the kings, and those who possess valor—devoted to the path of righteousness and courage—are the upholders of order. Śrī Maitreya then asked, “O Brāhman, you have spoken of this perpetual order and the so-called perpetual creation; please explain to me their true and eternal nature.” Śrī Parāśara replied, “The Blessed Madhusūdana, whose essence is inconceivable, brings about creation, preservation, and dissolution by means of various 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’; during this, the Lord of the world sleeps, and the cosmic egg returns to its primal state. The dissolution through knowledge is called absolute, pertaining to yogis in the Supreme Self. The perpetual dissolution is the constant destruction of beings, day and night. The emergence from primordial nature is called elemental creation; this is also known as daily creation, which follows the intermediate dissolution. Where beings are born every day, that is called perpetual creation by those who understand the Purāṇas. Thus, in all bodies, the Lord, the source of beings, Vishnu, abides and brings about creation, preservation, and dissolution. O Maitreya, the powers of creation, preservation, and destruction, which are of Vishnu, revolve in all embodied beings, day and night, for ages. He who transcends the threefold power—composed of the three guṇas and the great principle, but not Brahman—truly attains the supreme and does not return again.” Parāśara continued: “The creation arising from tamas has been described to you, O great sage; now I will tell you of the creation of Rudra—listen as I recount it. At the beginning of the kalpa, as Brahmā contemplated a son like himself, a boy, blue and red, appeared on the lap of the Lord. The child cried out in a clear voice and ran away. Brahmā asked him, ‘Why are you crying?’ addressing the weeping child. Then the Lord of creatures said, ‘Let your name be Deha. But you are Rudra by the name of the gods; bring forth endurance, O destroyer.’ Thus addressed, he cried again seven times. The Lord then gave him seven other names, as well as their respective abodes, wives, and sons. The Grandsire named him Bhava, Sharva, Ishana, Pashupati, Bhima, Ugra, and Mahadeva. Their abodes were assigned in order: the sun, water, earth, wind, fire, space, the initiated of Brahmā, and the moon—these are Rudra’s forms. Their wives were Suvarcalā, Uṣā, Vikeśī, Śivā, Svāhā, the directions, Dīkṣā, and Rohiṇī, each in proper order. The wives of the Sun and others, together with those of Rudra and the rest, are renowned. Now, hear from me of their illustrious offspring.