The essence of all Vedanta, it is said, lies in the dharmas revealed by the Vedas. Those who, in this era of Kali, overcome its faults and impurities attain the highest, supreme state. Though the age of Kali is marked by many shortcomings, it holds a unique greatness: even amidst its flaws, the opportunity for spiritual ascent remains. In these times, it is especially urged that a Brahmin should seek refuge in Rudra, the Lord. Those whose minds are calm and steady approach Rudra and, through their devotion, reach the supreme goal. Worship offered to other deities does not yield this ultimate fruit. The scriptures declare that the worship of Mahadeva, along with meditation and acts of giving, leads one onward. Those who truly desire the highest state should take refuge in Virupaksha, the distinct-eyed Lord. Without this devotion, even charity, austerity, sacrifice, and life itself become fruitless. With reverence, salutations are offered to Tryambaka, the three-eyed one, revered as the guru of yogis; to Soma and to Rudra, the cause of the great dissolution; to Mahadeva, the great yogi, the Lord, and the beloved consort of Ambika. He is the teacher of yogis, accessible to yogis, and wields the mighty Pinaka bow. Eternal and all-pervading, he is devoted to Brahman and dearly cherished by Brahmins. He is of one form and yet of great form, known through the Vedas as the lord of time and days. He is the fire of time, the burner of time, the bestower and destroyer of desires. Fierce as the Lord of Creatures, terrible and radiant as the sun, he stands ever beyond darkness. Rudra abides through all that has passed and all that is yet to come, enduring as long as the cycles of Manus continue. In every age, these truths have been revealed without doubt, and all those who bear equal pride manifest with names and forms. Among such devotees, one bore supreme and unwavering devotion to Īśāna, pure in heart. He recognized Viṣṇu—the all-knowing, the creator of all—standing directly before him. With compassion, the sage, his hands beautiful and gentle, touched the one who had bowed before him. Indeed, in all three worlds, O conqueror of enemy cities, Śaṅkara is the true object of devotion. The sage beheld directly the Lord of all, Rudra, the teacher of the entire universe. Then Hṛṣīkeśa himself, the eternal one, spoke with affection, urging, “Go with supreme devotion to Śiva, the refuge of all who seek shelter.” Heeding these words, he journeyed to the city of Śaṅkara to worship Bhava. Renouncing all other actions, he devoted himself wholly to this worship. Leaving behind Satyavatī’s son, Vyāsa, and even Kṛṣṇa, the son of Devakī, he turned to the great sage Pārāśarya—Vyāsa of immeasurable brilliance. For who else, indeed, truly knows Rudra, the Supreme Lord? To Pārāśarya, the great-souled yogin, the imperishable Viṣṇu, all bow with reverence—Vyāsa, the radiant son of Satyavatī. At this, the sages, eager and curious, inquired, “What did the great-minded Vyāsa do? We wish to hear.” On the sacred banks of the Ganges, Vyāsa worshipped Śiva, Lord of all. The sages honored Vyāsa, foremost among them, with their own worship. These virtuous souls, devoted to Mahādeva, followed the eternal teachings of liberation—upholding the greatness of the God of gods and the dharmas shown in the Vedas. Then, Jaimini approached Vyāsa and questioned him about the profound and eternal meaning, eager to learn the deepest truths.