Viṣṇu, the eternal and all-pervading Prakṛti, upholds the entire universe, sustaining its very existence. Within Him arise the dynamic principles of creation: the Rājasic force known as Aniruddha and also Pradyumna, who serve as the agents through whom all things come into being. As Brahmā—who is none other than Nārāyaṇa Himself—He initiates the creation of living beings. It is through His own inherent power, Māyā, that He casts a veil of delusion over gods, asuras, and humans alike, causing them to perceive the world as distinct and separate. Yet, beyond all attributes and forms, Vāsudeva stands as the infinite Self, the sole, attributeless Hari. Those who truly know this eternal nature of Vāsudeva are liberated from all bondage. This same imperishable Hari, Vāsudeva, manifests as Pradyumna. In ages past, by His own will, Hari became Apāntaratamā. This Lord Nārāyaṇa, known also as Vyāsa, is the blessed knower of the Veda. This is the highest truth—again and again it is declared as truth; knowing thus, one is never deluded. In the first Dvāpara Yuga, Vyāsa is regarded as Manu Svāyambhuva; in the second, as Vedavyāsa, lord of creatures. In the fifth Dvāpara, Savitṛ is Vyāsa; in the sixth, Mṛtyu is proclaimed as Vyāsa. In the ninth, Sārasvata bears the name; in the tenth, he is remembered as Tridhāmā. In the thirteenth Dvāpara, Dharma is Vyāsa; in the fourteenth, Tarakṣu. In the seventeenth, Kṛtañjaya; in the eighteenth, Ṛtañjaya. In the twenty-first, Rājaśravā; after him, Śuṣmāyaṇa. In the twenty-fifth, Śakti; in the twenty-sixth, Parāśara. Then, Vyāsa, the son of Parāśara, becomes Kṛṣṇa Dvaipāyana. This great yogi, Kṛṣṇa Dvaipāyana, son of Parāśara, is verily Hari Himself. By His grace, the Lord made Vyāsa the arranger and divider of the Vedas. The great sage appointed Paila as the fourth among the teachers of the Veda, and me as the fifth. Vaiśampāyana was made the teacher of the Yajur Veda, while I was engaged to recite the Itihāsas and Purāṇas. From him arose the fourfold sacrificial priesthood, and by him the sacrifice was performed. He established the office of Udgātṛ with the Sāma hymns and the office of Brahman with the Atharva hymns. He assigned the Yajus formulas to the Yajur Veda, and the Sāma hymns to the Sāma Veda. He divided the Yajur Veda into a hundred branches and further split the Atharva Veda into nine parts. Thus, from ancient times, this one Veda of four parts existed. The venerable, eternal Vāsudeva is both the knower of the Veda and the very object to be known through the Veda. He is the supreme Brahman, the highest light and bliss. The sage who is devoted to the Veda knows this Veda, which is to be realized through the Veda itself. He alone is both the Veda and the object to be known; by resorting to Him, one attains liberation. The great sage, son of Parāśara, also knows that which is not Veda. Now, O virtuous ones, listen further to the descents of Mahādeva in the Kali age. For the welfare of the Brahmins during the Vaivasvata period, Mahādeva appeared by name. His disciples, adorned with topknots, shone forth with immeasurable radiance. Those four were great-souled Brahmins, accomplished in the Vedas. Among them were Lokākṣiratha, the lord of yogis, and Jaigīṣavya in the seventh period.