In the sacred narrative, it is told that the progenitor, along with his mind-born sons, vanished in an instant, leaving the process of creation in a state of pause. Then, as before, the Lord called Nārāyaṇa assumed the role of progenitor. By the power of yoga, Nārāyaṇa brought forth Dakṣa, Atri, and Vasiṣṭha—beings who were equal to Brahmā himself, accomplished and eloquent in the wisdom of Brahman. These exalted ones became the presiding rulers of the worlds, as previously described. Once again, the progenitor, together with his mind-born sons, undertook supreme austerities. In response to their devotion, the Lord, three-eyed and bearing a trident, appeared before them. Brahmā, fearful, instructed, "Divide yourself," and then disappeared. Obeying this command, the Lord divided the state of being a person in ten ways, and then again into one. O Brahmins, Kapāla and others were appointed to fulfill the tasks of the gods. The divine being further divided himself in many ways, manifesting forms both dark and bright. Among these forms, beginning with Lakshmi, the sovereign goddess pervaded the entire universe. By the command of Mahadeva, Lakshmi approached Brahmā, the Grandfather, and by his instruction, she appeared before the Lord of Creatures. Rudra, the trident-bearer, also claimed his own share from Daksha. Then, in Menā, the daughter of Himavat, Satī was born—a birth undertaken for the welfare of all the gods, the three worlds, and even for herself. Śivā, Satī, daughter of Himavat, was honored by both gods and demons. The sages realize her true nature, or that of Śaṅkara himself, or Hari. The narrative recalls Brahmā’s birth from the lotus and the immeasurable energy of Śaṅkara. Once again, Viṣṇu bowed to Hari. The story urges: “O Śivā, Satī, daughter of Himavat, tell properly to those who ask.” The great yogi, having meditated on his own supreme state, replied: “This is secret knowledge, meant to be especially concealed. For creatures sunk in the ocean of worldly existence, it is the sole deliverance.” He spoke of the highest state, called ‘space,’ known as the Himavatī. Abiding in both unity and multiplicity, she is deeply attached to the form of knowledge. Innate and rooted in this, her radiance is pure as the light of the sun. Possessing both the higher and the lower forms, she plays in his presence. The wise declare that the Lord has neither action nor instrument. Because she is the substratum, the foremost sages are invited to listen further. Therefore, the Supreme Lord is said to have four emanations, and in all four Vedas, the Great Lord is of four forms. Because of his connection with the infinite, Rudra is the Supreme Self. Thus, the Blessed Lord is called Time, Hari, Life-breath, and the Great Lord. That Time is sung by Vedic scholars as Agni, Hara, and Rudra. All are subject to Time; Time is not subject to anyone. By Time, the other principles are entered into by the yogin. By her, the Lord, the supreme magician, causes this world to revolve. He always reveals the universal form of the Great Lord.