O king, in the age of Kali, people will sing to the gods using songs rooted in worldly desires. Despite the decline, Brahmins and Kshatriyas will still be present in society. Yet, humanity will be troubled by insects, mice, and serpents, who will harass them relentlessly. The twice-born, those who were burned by the curse of sage Dadhichi during Daksha’s ancient sacrifice, will strive to practice dharma in this final age, but their efforts will be futile. All, beginning with Brahmins, will be born within their respective castes, but their vows and practices will stray from the Vedas. Their behavior will deteriorate, and their ashramas—spiritual hermitages—will lose their purpose. Darkness will possess their minds, and they will be degraded by the conduct of outcastes. In this age, there will be no true deity for humans, nor a divinity for the gods. Yet, for the purpose of establishing rites from the Vedas and Smritis, and for the welfare of devotees, it is taught that the essence of all Vedanta lies in the dharmas prescribed by the Vedas. Those who conquer the faults born of Kali can attain the supreme state. This is the unique virtue of Kali, even though it is corrupted by countless faults. Especially in this age, a Brahmin should seek refuge in Rudra, the Lord. Those whose minds are serene approach Rudra and attain the supreme state. Worshipping other gods cannot grant that fruit. The scriptures declare that worship of Mahadeva, meditation, and giving are the true paths. If one desires the supreme state, one should take refuge in Virupaksha. Otherwise, charity, austerity, sacrifice, and even one’s life are spent in vain. Salutations are offered to Tryambaka, the three-eyed one, the guru of yogis; to Soma; to Rudra, the cause of the great consumption; to Mahadeva, the great yogi, the Lord, and husband of Ambika. He is the teacher of yogis, attainable by yogis, and wielder of the Pinaka bow. He is eternal, all-pervading, devoted to Brahman, and dear to Brahmins. He is of one form, yet of great form, known through the Vedas, and lord of days. He is the fire of time, the burner of time, the giver and destroyer of desires. Fierce Lord of Creatures, terrible one, radiant sun, and beyond all darkness—he exists through the past and the future, enduring as long as the cycles of Manus continue. These truths have been explained in every cycle, without doubt. All those with equal pride manifest themselves with names and forms. Supreme devotion was borne for Īśāna, unwavering and pure. He recognized Viṣṇu, the all-knowing creator, established directly before him. The sage, with beautiful hands, touched the one who had bowed before him. In all three worlds, O conqueror of enemy cities, Śaṅkara is surely the object of devotion. He saw directly Rudra, the Lord of all, the teacher of the entire universe. Then Hṛṣīkeśa himself, the eternal one, spoke with affection, instructing: “Go with supreme devotion to Śiva, the refuge of all who seek shelter.” Following this, he went to the city of Śaṅkara to worship Bhava. He abandoned all other actions and became wholly devoted to that worship, leaving behind Satyavatī’s son and Kṛṣṇa, the son of Devakī.