只要擺脫創造、保存和毀滅三種能力，就會到達無上境界，從此再也不會返回
好與壞、善與惡，原來在創世時，就由毗濕奴的心中誔生了(命定)
Creation continued. Production of the mind-born sons of Brahmā; of the Prajāpatis; of Sanandana and others; of Rudra and the eleven Rudras; of the Manu Svāyambhuva, and his wife Śatarūpā; of their children. The daughters of Dakṣa, and their marriage to Dharma and others. The progeny of Disarms and Adharma. The perpetual succession of worlds, and different modes of mundane dissolution.
創造仍在繼續。梵天心生之兒的誕生；Prajāpatis(眾生之主) 的；Sanandana(薩南達納；梵天之子)和其他人；樓陀羅和十一個樓陀羅； Manu Svayanbhuva 和他的妻子Satarūpa(薩塔魯帕)；他們的孩子。Dakṣa(達剎)的女兒們，以及她們與Dharma(達摩)和其他人的婚姻。Disarms和Adharma(阿達瑪)的後代。世界的永恆延續，以及世俗消融的不同模式。
Parāśara said:
From Brahmā, continuing to meditate, were born mind-engendered progeny, with forms and faculties derived from his corporeal nature; embodied spirits, produced from the person of that all-wise deity. All these beings, front the gods to inanimate things, appeared as I have related to you, being the abode of the three qualities: but as they did not multiply themselves, Brahmā created other mind-born sons, like himself; namely, Bhrigu, Pulastya, Pulaha, Kratu, Aṅgiras, Marīci, Dakṣa, Atri, and Vaśiṣṭha: these are the nine Brahmas (or Brahma ṛṣis) celebrated in the Purāṇas. Sanandana and the other sons of Brahmā were previously created by him, but they were without desire or passion, inspired with holy wisdom, estranged from the universe, and undesirous of progeny. This when Brahmā perceived, he was filled with wrath capable of consuming the three worlds, the flame of which invested, like a garland, heaven, earth, and hell. Then from his forehead, darkened with angry frowns, sprang Rudra, radiant as the noon-tide sun, fierce, and of vast bulk, and of a figure which was half male, half female. Separate yourself, Brahmā said to him; and having so spoken, disappeared. Obedient to which command, Rudra became twofold, disjoining his male and female natures. His male being he again divided into eleven persons, of whom some were agreeable, some hideous, some fierce, some mild; and he multiplied his female nature manifold, of complexions black or white
波羅奢羅說：
持續禪定的梵天，誕生了心生的後代子孫，他們形體和能量源自於他的肉體本質。化身的靈魂，從那位全智的神靈產生。所有這些生命，在諸神面前無生命的事物，出現了就如我與你的關係的那樣。是三種特質的居所。但由於他們不會自我繁殖，所以梵天創造了其他像他一樣的心生之子。即 Bhrigu、Pulastya、Pulaha、Kratu、Aṅgiras、Marīci、Dakṣa、Atri 和 Vaśisṭha：這些就是在《往世書》中著名的九個梵天（或 Brahma ṛṣis）。Sanandana(薩南達納)和梵天的其他兒子都是他先前創造的，但他們沒有慾望或激情，受到神聖智慧的啟發，與宇宙疏遠，不希望有後代。當梵天察覺到這一點時，他充滿了憤怒，這憤怒能夠吞噬三個世界，它火焰像花環一樣覆蓋天堂、地球和地獄。後來，樓陀羅（Rudra）因憤怒的皺眉而變得黝黑，從他的額頭上跳了出來，樓陀羅像正午的太陽一樣光芒四射，兇猛，體型龐大，身材一半是男性，一半是女性。梵天對他說：
『分開吧』
說完就消失了。遵照這個命令，樓陀羅變得雙重，脫離了他的男性和女性本質。他又將他的男性本質分為十一個人，其中有和藹可親的，有醜陋的，有兇猛的，有溫和的；他使自己的女性本質倍增，膚色有黑有白。
Then Brahmācreated himself the Manu Svāyambhuva, born of, and identical with, his original self, for the protection of created beings; and the female portion of himself he constituted Śatarūpā, whom austerity purified from the sin (of forbidden nuptials), and whom the divine Manu Svāyambhuva took to wife. From these two were born two sons, Priyavrata and Uttānapāda, and two daughters, named Prasūti and Ākūti, graced with loveliness and exalted merit. Prasūti he gave to Dakṣa, after giving Ākūti to the patriarch Ruci, who espoused her. Ākūti bore to Ruci twins, Yajña and Dakṣinā, who afterwards became husband and wife, and had twelve sons, the deities called Yāmas, in the Manvantara of Svāyambhuva.
後來，梵天為自己創造了Manu Svāyambhuva，那是由他的原始自我所生，並且與他的原始自我相同，以保護受造的眾生。他為自己創造了女性部分的Śatarūpā，透過苦行淨化了她（禁止婚禮）的罪孽，並被神聖的Manu Svāyambhuva娶為妻子。兩人生了兩個兒子，Priyavrata 和 Uttanapada，以及兩個女兒，名叫 Prasūti 和 Ākūti，她們美麗可愛，功德崇高。他將Ākūti送給了族長Ruci，又與她結婚。之後又將Prasūti送給了Dakṣa。Ākūti 為 Ruci 生下了雙胞胎 Yajña 和 Dakṣinā，他們後來成為夫妻，並育有十二個兒子，在Svāyambhuva的曼萬塔拉 (Manvantara) 中，被稱為 Yāmas 的神祇。
The patriarch Dakṣa had by Prasūti twenty-four daughters: hear from me their names: Sraddhā (faith), Lakṣmī (prosperity), Dhriti (steadiness), Tuṣṭi (resignation), Puṣṭi (thriving), Medhā (intelligence), Krīyā (action, devotion), Buddhi (intellect), Lajjā (modesty), Vapu (body), Sānti (expiation), Siddhi (perfection), Kīrtti (fame): these thirteen daughters of Dakṣa, Dharma (righteousness) took to wife. The other eleven bright-eyed and younger daughters of the patriarch were, Khyāti (celebrity), Sati (truth), Sambhūti (fitness), Smriti (memory), Prīti (affection), Kṣamā (patience), Sannati (humility), Anasūyā (charity), Ūrjjā (energy), with Svāhā (offering), and Swadhā (oblation). These maidens were respectively wedded to the Munis, Bhrigu, Bhava, Marīci, Aṅgiras, Pulastya, Pulaha, Kratu, Atri, and Vaśiṣṭha; to Fire (Vahni), and to the Pitris (progenitors)
Dakṣa為Prasūti生了二十四個女兒：聽我說她們的名字：Sraddhā（信仰）、Lakṣmī（昌盛）、Dhriti（穩定）、Tuṣṭi（順從）、Puṣṭi（繁榮）、Medhā（智慧）、 Krīyā（行動、奉獻）、Buddhi（智力）、Lajjā（謙虛）、Vapu（身體）、Sānti（贖罪）、Siddhi（完美）、Kīrtti（名聲）：這十三個女兒是Dakṣa（正義）的十三個女兒。Dakṣa的另外十一個眼睛明亮的小女兒是：Khyāti（名人）、Sati（真理）、Sambhūti（健康）、Smriti（記憶）、Priti（感情）、Kṣamā（耐心）、Sannati（謙遜）、Anasūyā （慈善）、Ūrjjā（能量）、Svāhā（祈禱）和Swadhā（供奉）。這些女孩分別娶了Munis、Bhrigu、Bhava、Marīci、Aṅgiras、Pulastya、Pulaha、Kratu、Atri和Vaśisṭha；Vahni（火）和 Pitris（祖先）
he progeny of Dharma by the daughters of Dakṣa were as follows: by Sraddhā he had Kāma (desire); by Lakṣmī, Darpa (pride); by Dhriti, Niyama (precept); by Tuṣṭi, Santoṣa (content); by Puṣṭi, Lobha (cupidity); by Medhā, Sruta (sacred tradition); by Kriyā, Daṇḍa, Naya, and Vinaya (correction, polity, and prudence); by Buddhi, Bodha (understanding); by Lajjā, Vinaya (good behaviour); by Vapu, Vyavasaya (perseverance). Sānti gave birth to Kṣema (prosperity); Siddhi to Sukha (enjoyment); and Kīrtti to Yasas (reputation). These were the sons of Dharma; one of whom, Kāma, had Hersha (joy) by his wife Nandi (delight).
達克薩 (Dakṣa) 的女兒們與達摩 (Dharma) 所生的後代如下： 透過Sraddhā—他有了Kāma（慾望）；Lakṣmī—Darpa（驕傲）；Dhriti—Niyama（戒律）；Tuṣṭi— Santoṣa（滿意）；Puṣṭi—Lobha（貪婪）；Medha—Sruta（神聖傳統）；Kriyā—Daṇḍa、Naya 和 Vinaya（矯正、規則和謹慎）；菩提（Buddhi）—Bodha（領悟）；Lajjā—Vinaya（良好行為）； Vapu—Vyavasaya（毅力）。Sānti則生下了 Kṣema（繁榮）；Siddhi—Sukha（享受）； Kīrtti — Yasas（聲譽）。
這些是達摩的兒子；其中一位，Kāma的妻子南迪 (Nandi) 為他帶來了Hersha (喜樂)。
The wife of Adharma (vice) was Hinsā (violence), on whom he begot a son Anrita (falsehood), and a daughter Nikriti (immorality): they intermarried, and had two sons, Bhaya (fear) and Naraka (hell); and twins to them, two daughters, Māyā (deceit) and Vedanā (torture), who became their wives. The son of Bhaya and Māyā was the destroyer of living creatures, or Mrityu (death); and Dukha (pain) was the offspring of Naraka and Vedanā. The children of Mrityu were Vyādhi (disease), Jarā (decay), Soka (sorrow), Tṛṣṇa (greediness), and Krodha (wrath). These are all called the inflictors of misery, and are characterised as the progeny of Vice (Adharma). They are all without wives, without posterity, without the faculty to procreate; they are the terrific forms of Viṣṇu, and perpetually operate as causes of the destruction of this world. On the contrary, Dakṣa and the other Ṛṣis, the elders of mankind, tend perpetually to influence its renovation: whilst the Manus and their sons, the heroes endowed with mighty power, and treading in the path of truth, as constantly contribute to its preservation.
Adharma（邪惡）的妻子是Hinsā（暴力），他生了一個兒子Anrita（謊言）和一個女兒Nikriti（不道德）：他們(Anrita & Nikriti)通婚，生了兩個兒子，Bhaya（恐懼）和Naraka（地獄）; 他們還有雙胞胎，兩個女兒Māyā（欺騙）和Vedanā（酷刑），她們(Māyā & Vedanā)成為了他們(Bhaya和Naraka)的妻子。Bhaya 和 Māyā 的兒子是生物的毀滅者，或稱為 Mrityu（死亡）。Dukha（痛苦）是Naraka和Vedana的後代。Mrityu 的孩子是 Vyādhi（疾病）、Jarā（腐爛）、Soka（悲傷）、Tṛṣṇa（貪婪）和 Krodha（憤怒）。這些都被稱為痛苦的加害者，並被描述為Vice(邪惡)（**Adharma）的後代。他們都沒有妻子，沒有子孫，沒有生育能力；它們是毗濕奴的可怕形象，永遠是毀滅這個世界的源頭。相反的，Dakṣa和其他聖人，人類的長者，往往會永遠影響著人類走向革新：而Manus和他們的兒子，是被賦予強大力量的英雄，走在真理的道路上，不斷地為祂的保存做出貢獻。 」
** Adharma是梵文 dharma 的反義字。意思是「不符合佛法的事」。意義包括背叛、不和諧、不和諧、不自然、錯誤、邪惡、不道德、不義、邪惡和罪惡。
Maitreya said:—
Tell me, Brāhman, what is the essential nature of these revolutions, perpetual preservation, perpetual creation, and perpetual destruction.
彌勒說：
「婆羅門阿，請告訴我，這些變革的本質是什麼 ? 永久保存、永久創造和永久毀滅。」
Parāśara said:—
Madhusūdana, whose essence is incomprehensible, in the forms of these (patriarchs and Manus), is the author of the uninterrupted vicissitudes of creation, preservation, and destruction. The dissolution of all things is of four kinds; Naimittika, ‘occasional;’ Prākritika, ‘elemental;’ Atyantika, ‘absolute;’ Nitya, 'perpetual: The first, also termed the Brāhma dissolution, occurs when the sovereign of the world reclines in sleep. In the second, the mundane egg resolves into the primary element, from whence it was derived. Absolute non-existence of the world is the absorption of the sage, through knowledge, into supreme spirit. Perpetual destruction is the constant disappearance, day and night, of all that are born. The productions of Prakriti form the creation that is termed the elemental (Prākrita). That which ensues after a (minor) dissolution is called ephemeral creation: and the daily generation of living things is termed, by those who are versed in the Purāṇas, constant creation. In this manner the mighty Viṣṇu, whose essence is the elements, abides in all bodies, and brings about production, existence, and dissolution. The faculties of Viṣṇu to create, to preserve, and to destroy, operate successively, Maitreya, in all corporeal beings and at all seasons; and he who frees himself from the influence of these three faculties, which are essentially composed of the three qualities (goodness, foulness, and darkness), goes to the supreme sphere, from whence he never again returns.