Bhallavi, Madhu-pinga, Shvetaketu, and Kusha, having attained the supreme Maheshvara yoga, became deeply devoted to meditation. Pure in their hearts and firmly established in Brahman, they reached the world of Rudra. In the twenty-third cycle, when the sage Trinabindu would appear, Vyasa would be born anew, and I too would take birth again—this time as Shveta, a righteous son of a sage, tall and noble. During that era, I would dwell until old age on the finest of mountains, which would come to be known as Kalanjara. There, my disciples—Ushika, Brihadashva, Devala, and Kavir—would also become ascetics. Attaining the Maheshvara yoga, they too would reach Rudra’s realm. Then, in the twenty-fourth cycle, when Vyasa would be Riksha, at the end of the Kali age, I would again be present, this time as the great yogi Shuli in Naimisha, honored by the gods. There, my disciples would be ascetics of great austerity: Shalihotra, Agnivesha, Yuvanashva, and Sharadvasa. Following that same path, they too would become established in Rudra’s world. When the twenty-fifth cycle arrived and Vasishtha became Vyasa, known then as Shakti, I would again appear as Dandi, the lord of ascetics. My sons in that time—Chagala, Kundakarna, Kubhanda, and Pravahaka—would be ascetics rich in austerity. Attaining Maheshvara yoga, they would reach immortality. When the twenty-sixth cycle came and Parashara became Vyasa, I would be present as Sahiṣṇu in the city of Bhadravata, at the end of the Kali age. My sons then—Uluka, Vidyuta, Shambuka, and Ashvalayana—would be righteous and, having mastered the supreme yoga of Maheshvara, would enter Rudra’s realm. As the twenty-seventh cycle unfolded, with Jatukarna as Vyasa, I would become Soma Sharma, the foremost among the twice-born. Arriving at the sacred and renowned field of Prabhasa, my disciples—Akshapada, Kumara, Uluka, and Vatsa—would be great souls, pure, wise, and established in yoga. Attaining the supreme Maheshvara yoga, they too would enter Rudra’s world. In the twenty-eighth cycle, when the illustrious son of Parashara, Vishnu—grandfather of the worlds—would become Vyasa, known as Dvaipayana, the lord, Krishna, the best of men, would descend as Vasudeva, born from Vasudeva, the foremost of the Yadus. At that time, I too would become a yogi by yogic illusion, taking the form of a celibate to astonish the world. Witnessing an abandoned corpse in the cremation ground, bereft of kin, I would enter it through yogic power for the welfare of the Brahmins. In the divine, auspicious cave of Meru, together with you and Vishnu, I would become Brahman, known as Lakuli. This incarnation in bodily form would cause the sacred field to become renowned for as long as the earth endures. There, my sons would be ascetics: Kushika, Garga, Mitra, and Kaurushya—great souls, Brahmins accomplished in the Vedas, established in yoga, pure, and full of elevated energy. Attaining the supreme Maheshvara yoga, they would go to Rudra’s realm, a place from which return is difficult. These accomplished Pashupatas, their bodies smeared with ashes, would be ever devoted to worship of the linga, steadfast in meditation, their senses mastered, both inwardly and outwardly established in devotion and yoga. For the purpose of breaking the bonds of worldly existence, illuminating the path of knowledge, and realizing one’s own nature, the great Pashupata yoga was taught. Though there are many paths of yoga and knowledge, none lead to final cessation except through the five-syllabled mantra, wherever it is practiced. When one lives in asceticism, free from all dualities, such a person is regarded as liberated, like a ripe fruit remaining on the tree. Even if a man observes the Pashupata vow properly for a single day, he does not reach such a state through Samkhya or Pancharatra at any time. Thus I have described the characteristics of incarnations, from Manu onward to Krishna, across the sequence of twenty-eight yugas. In that time, the division of the collections of scriptures will mark dharma, when Krishna Dvaipayana arises in that kalpa. Having heard this glorious account of Rudra’s incarnations, as proclaimed by Mahadeva, the blessed one bowed to the great Lord. He praised him with chosen words and addressed Shankara: “All the gods are pervaded by Vishnu; all hosts are pervaded by Vishnu. Indeed, there is no other path equal to Vishnu, as the Vedas always proclaim—there is no doubt. That god of gods, ever devoted to your worship, intent on bowing to your linga—how did he become the Lord?” Hearing these words from Brahma, the supreme creator, Mahadeva gazed intently, pleased by the gravity of the question.