In the course of the sacred dialogue, Brahmā described to the twice-born the supreme nature of Rudra. He spoke of those who, having mastered all things and pervaded the universe, stand established everywhere, free from passion and darkness, having abandoned their human form. Such souls, he proclaimed, would come near to him, to that place where return is exceedingly difficult—a realm beyond the cycle of birth and death. Thus did the blessed Brahmā address Rudra. Bowing with devotion and intent, Brahmā, the grandsire, spoke again: “He who knows Maheśvara through the Gāyatrī, O Blessed One—such a knower, you who are the soul of all, for all is indeed you through your Gāyatrī—grant him the supreme state.” So he prayed. Therefore, it is declared that the wise one who perceives the universality of this great soul attains union with Brahman, as spoken by Lord Brahmā himself. Having heard these profound words, Brahmā, addressed by Rudra, bowed once more to the Lord of the gods. With reverence, Prajāpati spoke: “O Blessed One, Lord of the gods, universal form, great Lord, consort of Umā, honored by the worlds, I bow to you. O universal form, greatly fortunate one, at what times, O great Lord, do your forms, honored by all, appear in the world? In which age will the twice-born see them here? By what austerity, or by what meditative yoga, can they be seen? O great god, I bow to you—can you be seen by the twice-born?” Hearing these earnest questions, Śarva looked kindly upon Brahmā. Smiling, the great god, born of the Ṛg, Yajur, and Sāma Vedas, replied: “Not by austerity, nor by conduct, nor by the fruits of charity and righteousness; not by pilgrimage, nor by sacrifices with abundant gifts, nor by study of the Vedas, nor by wealth, nor by knowledge—none of these alone can bring men to see me here. Only by meditation is it possible. And in the seventh cycle, the Vārāha kalpa, O grandsire, then the Lord, the blessed illuminator of all worlds, and Manu Vaivasvata, will be your grandson. Then, at the end of the age, in the fourfold yuga, for the blessing of the worlds and the welfare of the Brāhmaṇas, I will be born again, O Brahmā, at the beginning of the yuga, in the first yuga of that kalpa. In the first Dvāpara, when Vyāsa himself, the lord, appears, I will come at the end of that age for the sake of the Brāhmaṇas. I will become the great sage named Shveta, adorned with a topknot, dwelling on the beautiful peak of the Himalayas, on the excellent mountain called Chagala. There, my disciples too will wear topknots; then, their names will be Shveta, Shvetashikha, Shvetasya, and Shvetalohita. These four great-souled Brahmanas, accomplished in the Vedas, will attain supreme Brahmanhood, having realized the highest path of Brahman. Devoted to meditation and yoga, they will come to me. When the second Dvāpara arrives, and Vyāsa, the Prajāpati, is known as Sadyo, then, for the welfare of the world, I will be called Sutara. In the Kali age there, desiring to bless my disciples, I will appear, and my disciples will be renowned: Dundubhi, Shatarupa, Richika, and Ketuman. Having attained yoga and meditation, they will establish Brahman on earth and, together, proceed to the world of Rudra. In the third Dvāpara, when Vyāsa is of the Bhargava lineage, I shall become Daman at the end of the age. There, four sons of mine will be born: Vikosha, Vikesha, Vipasha, and Shapanashana. Endowed with great energy, they will follow the yogic path I teach and reach the world of Rudra, where return is difficult. In the fourth Dvāpara, when Vyāsa is remembered as Angiras, I will be known as Suhotra. My four sons there—Sumukha, Durmukha, Durdara, and Duratikrama—will be foremost among the twice-born, devoted to yoga, firm in their vows. Attaining the subtle, pure path of yoga, freed from sin, they too will follow the same yogic way and reach the world of Rudra. In the fifth Dvāpara, when Vyāsa is Savita, I will become Kanka, a great ascetic, for the blessing of the worlds, possessing the single essence of yoga. Four highly fortunate, pure-born disciples—Sanaka, Sanandana, the lord Sanātana, and the mighty Sanatkumāra—will be born, devoted to yoga and free from ego. They will come to me, where return is exceedingly rare. At the end of the sixth cycle, when Vyāsa becomes Mṛtyu, I shall be present again, known as Lokākṣīr. There, my disciples will be those whose essence is yoga, firm in their vows: Sudhāmā, Virajā, Śaṅkhapād, and Raja—great and renowned, honored in the worlds. All, their sins burned away, will proceed by the path of meditative yoga and reach my presence, where return is exceedingly rare. And thus, in the seventh cycle, when Vyāsa is Śatakratu, the divine pattern continues, with souls seeking the supreme path, returning to Rudra’s world, where return is rare indeed.