In the ancient times, the great families of sages and divine beings expanded, each bringing forth illustrious offspring who would shape the worlds. Meru was blessed with sons Dhata and Vidhata, while Marichi’s wife Prabhuti bore him two sons. From Marichi himself was born Purnamasa, and then four daughters—Tushti, Jyeshtha, Drishti, and Krishi—along with Apachiti. Pulaha’s wife Kshama gave birth to sons and a virtuous daughter: Kardama, Variyamsa, and Sahishnu. In the same lineage, Kanakapita, Pivari, and Prithivisama were born. Pulastya, delighted, had sons as well: Dattorna, Vedabahu, and a daughter, Drishadvati. Sannati, of auspicious nature, gave birth to sixty thousand sons. All the children born to Kratu’s wife became known as the Valakhilyas, and among them were Sinivali, Kuhu, Raka, and Anumati. Smriti, the wife of the sage Angiras, gave birth to Agni, who gained great experience, and to Kirtimant. The noble Anasuya, wife of Atri, bore six children: a daughter named Shruti and five sons—Satyanetra, the sage Bhavya, Murti, Apah, Shanaishcara, and Soma. Shruti was the sixth among them. Vasishtha’s beloved wife Urja gave him sons, the Vasishthas, who were lotus-eyed and of excellent appearance. Among them were Rajah, Suhotra, Bahu, Savan, Anagha, Sutapa, and Shukra—the seven sons of that great sage. The self-born Lord, the soul of Bhava and the grandsire, Agni, the life of all beings, was born from Svaha as three sons for the welfare of the three worlds: Pavamana, Pavaka, and Shuchi. Pavamana is the fire produced by friction, Pavaka is known as electric fire, and Shuchi is the solar fire. Their sons and grandsons are many, but are recounted here only in brief. Setting aside the sevenfold, and at first the forty-nine and nine, these fires are those declared, which are conducted in sacrifices. All these fires are ascetics, vow-holders, lords of beings, and are remembered as having the nature of Rudra. Among the fathers, both non-sacrificers and sacrificers are full of delight; the sacrificers are known as Agnisvattas, and the others as Barhishads. Svadhā gave birth to Menā, her mind-born daughter from the Agnisvattas, who became renowned throughout the worlds. Menā, in turn, bore Maināka and Krauñca, and their sister Umā. Ganga, daughter of Himavat, was born and became pure through her union with Bhava. Menā also gave birth to Dharaṇī, mind-born and devoted to sacrifice. Svadhā herself became the wife of King Meru, whose face was like a lotus. The fathers are said to be drinkers of ambrosia, and their lineage is described in detail. Now, listen to the full lineage of the sages. In a separate chapter established earlier, it is said that Dākṣāyaṇī, Satī, went to Rudra, Parvati. After rebuking her father Daksha, she obtained Bhava as her husband. Meditating upon her, Nīlalohita released many Rudras from himself—beings equal and honored by all the worlds. At Brahma’s request, the tiger among sages laughed and instantly fulfilled this. These Rudras spread throughout the fourteenfold world. Seeing the various Rudras, pure and blue-red in hue, Pitamaha, the grandsire, addressed them: “Salutations to you, O great gods, three-eyed and blue-red ones. You are all-knowing, all-pervading, tall, short, dwarfish, auspicious, golden-haired, destroyers of sight, eternal, wise, and pure. Free from duality and passion, you are universal selves, sons of Bhava.” Thus, having praised the Rudras, Rudra addressed Bhava, Shiva, after circumambulating him. Then the blessed one, born of gold, spoke: “Salutations to you, O great god! You should not create beings who are free from death, O Shankara. O lord, create those who are joined with death.” But Shankara replied, “Such is not my nature; you, O lord, create beings joined with death as you wish.” With this permission, the four-faced Brahma created everything from Shankara—this moving and unmoving world, now joined with old age and death. Shankara, established in withdrawal by the Rudras, then assumed the state of Sthāṇu, the immovable one. This, O sages, is the greatness of Shankara. Rudra, ever compassionate, acts for the welfare of all beings, embodying the nature of Śambhu, who is without attributes and whose body is sustained by his own will. By mastery of yoga, Shankara effortlessly grants liberation—called śam—to those established in detachment. Renunciation of worldly objects, arising gradually from the fear of worldly existence, produces detachment in a person; this detachment is recognized in other teachings as well. Turning away from faults and giving up qualities, without further inquiry, arises from knowledge. The union of detachment and knowledge is attained by the grace of the Supreme Lord. Dharma, knowledge, detachment, and lordliness—all these are Shankara himself, who is also known as Pinākī, the blue and red one. All who take refuge in Shankara are liberated, without doubt; even the most sinful do not go to hell, however dreadful their deeds. Therefore, those who take refuge in Shankara attain the eternal, and the twenty-eight fierce forms of Māyā come to their end. Countless hells exist where sinners are tormented, but those who do not take refuge in Shiva, Rudra, Shankara—the blue and red one—are left to wander in those realms.