The supreme Lord Śiva, tranquil and undivided, the remover of all obstacles, stood revealed as the Person beyond all parts. He alone was recognized as the infinite being, embodying both Pradhāna and Prakṛti, the primal matter and nature itself. To that sacred form, revered as Brahman, salutations were offered with deep devotion. The worshipper bowed to him whose very belly is the expanse of the sky, who radiates with his own effulgence. Homage was paid to him, eternally composed of the radiance of Brahman, the very essence of the sun, and to him who is the heart of fire, the sacred offering for the hosts of ancestors. Salutations were extended to him who is the essence of Soma, the nectar enjoyed by the assemblies of gods, and to him who is the spirit of the wind, whose power moves with the greatness of Maheśvara. Homage was offered to him who abides in his own self, the essence of the four-faced Brahmā, and to him who is the soul of the universe, realized through union with one’s own self. The devotee honored him who is the essence of Śeṣa, the great serpent and foundation of the cosmic egg, and to him who is the essence of Rudra, whose infinite glory dances throughout existence. With reverence, the worshipper bowed to the divine form of the Lord, the witness of all. Salutations were given to him who is the essence of yoga, whose light is seen by those who practice sincerely, and to him who is the boundless essence of knowledge, limitless and without end. Seeking refuge in that supreme truth, in the form of the highest Lord, the devotee surrendered to the supreme soul. With joined palms and head bowed, he stood praising the eternal Brahman. Pleased with this devotion, Hara, the Lord, granted him lordship, the state of Brahman, and the path of renunciation. The god himself, having shown favor to the grandfather Brahmā, spoke graciously: “All this has been accomplished by me; now create the diverse worlds.” The Supreme Lord, though without parts, is endowed with the qualities of creation, preservation, and dissolution. From the right and left sides of Brahmā arose the Supreme Person. Then Rudra was born, and Brahmā declared, “I am his other form.” Though one, Śaṅkara abides by his own will, dividing himself as he pleases. By nature, Mahādeva is formless, pure, and transparent. The great goddess, three-eyed, always bestows peace upon yogis. She is eternally sovereign, endowed with knowledge, brilliance, and union with yoga. Becoming Time itself, she declared that none would overcome her by darkness. She promised her presence and support, saying, “Then and then, my presence will be with you, O sinless one.” With his mind-born sons, Brahmā vanished in an instant. The Lord called Nārāyaṇa, as before, became the progenitor. By the power of yoga, he created Dakṣa, Atri, and Vasiṣṭha, all of whom were equal to Brahmā, accomplished and speakers of Brahman. All those who preside over the worlds were thus established, just as described before. Together with his mind-born sons, Brahmā performed supreme austerity. Then the Lord, three-eyed and bearing a trident, appeared before him. At his command, “Divide yourself,” Brahmā, out of fear, disappeared. He divided the state of being a person in ten ways, and then again into one. O Brahmins, Kapāla and others were appointed to the tasks of the gods, thus setting the cosmic order in motion.