In that sacred time, it was revealed that my sons would become ascetics, rich in austerity—Chagala, Kundakarna, Kubhanda, and Pravahaka. Through their intense practices, they would attain the supreme yoga of Maheshvara and, thus perfected, would reach immortality. This would happen in the twenty-sixth cycle, when Vyasa would be born as Parashara. Then, too, I would be present, known as Sahiṣṇu, residing in Bhadravata at the very end of the Kali age. There again, my sons would be righteous—Uluka, Vidyuta, Shambuka, and Ashvalayana. They, too, would attain the highest yoga of Maheshvara and proceed to the realm of Rudra. When the twenty-seventh cycle returned, in its due order, and Jatukarna became Vyasa, I would take birth as Soma Sharma, the foremost among the twice-born. In that era, I would arrive at the holy Prabhasa, famed for yoga, and there my disciples would also be ascetics, deeply established in yoga. Among them would be Akshapada, Kumara, Uluka, and Vatsa—great souls, pure of mind, possessing clear intellect, and firmly rooted in yoga. Attaining the supreme state of Maheshvara, they would journey to Rudra’s domain. And when the twenty-eighth cycle returned, and the illustrious son of Parashara—Vishnu, the grandsire of the worlds—became Vyasa, celebrated as Dvaipayana, the lord, then with a sixth portion, Krishna, the best among men, descended from Vasudeva of the Yadu line, would become Vasudeva. At that time, I too would take the form of a yogi through yogic illusion, appearing as a celibate to astonish the world. Upon witnessing an abandoned corpse in the cremation ground, bereft of kin, I would enter it by yogic power for the welfare of the Brahmins. Then, in the divine and auspicious cave of Mount Meru, together with you and Vishnu, I would become Brahman, known by the name Lakuli. This is called incarnation in bodily form; and in that time, the sacred field would become widely renowned for as long as the earth endures. There again, my sons would be ascetics—Kushika, Garga, Mitra, and Kaurushya—great souls established in yoga, Brahmins accomplished in the Vedas. Having attained the supreme yoga of Maheshvara, pure and possessing elevated energy, they would reach Rudra’s realm, a place from which return is rare. These accomplished Pashupatas, their bodies smeared with ashes, would remain always devoted to worship of the linga, both outwardly and inwardly, with steadfast devotion to me, absorbed in yoga and meditation, with their senses mastered. Their purpose would be to sever the bonds of worldly existence, illuminate the path of knowledge, and realize the true nature of the self through the great Pashupata yoga. Though there are many paths of yoga and knowledge, none brings cessation except through the five-syllabled mantra, in any place. When one practices asceticism free from all dualities, he is to be regarded as liberated, like a ripe fruit remaining on the tree. If a man properly observes the Pāśupata vow for a single day, he does not attain such a state through Sāṃkhya or Pañcarātra 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 scriptures would mark the 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, saying, “All the gods are pervaded by Vishnu; all the hosts are pervaded by Vishnu. Indeed, no other path equal to Vishnu is prescribed; thus, the Vedas always sing—there is no doubt about this. That god of gods, the blessed one, devoted to your linga’s worship, ever intent on bowing to you—how did the god become the Lord?” Hearing Brahma’s words, the supreme creator, Shankara gazed intently at him, pleased by the gravity of the question. Beholding the subject of worship, Shankara spoke: “You yourself, Narayana, and also Shakra, the foremost of the gods, are present. And the sages, always worshipping the linga according to rule, have attained their own states, O Lord; therefore, they worship it. Without linga worship, there is no attainment; thus, Janardana, the blessed Lord, always worships himself with faith.” Having thus spoken, Maheshvara, showing favor to Brahma, looked upon the Lord of gods and then disappeared from sight. Brahma, joining his palms in reverence, bowed and, regaining awareness from Shankara, the blessed one, set out to create the rest of the universe. Then, a question arose: “How is the great god, Maheshvara, in the form of the linga, to be worshipped? You ought to tell us this now, O Romaharshana.” In answer, it was told how, once upon Mount Kailasa, the goddess questioned the Lord of gods. Seated on his lap, she asked him, and he explained in order the method of linga worship. Then Nandi, son of Shalankayana, who stood nearby and had heard all this before, spoke to the virtuous son of Brahma. To Sanatkumara, he related the auspicious and supreme method of linga worship. Therefore, Vyasa, of great splendor, learned it, consistent with the scriptures. And now, as I heard from the mouth of Shailadi and others, I shall relate the proper procedure for bathing and the offerings, beginning with bathing, and the sacred method of worship.