In ancient times, there lived a sage whose seven sons were named Rajah, Suhotra, Bahu, Savan, Anagha, Sutapa, and Shukra. Their lineage was renowned for wisdom and asceticism. Meanwhile, the self-born Lord—who is the soul of Bhava, the grandsire, and the life of all beings—took Svaha as his consort, and from their union, for the welfare of the three worlds, three sons were born: Pavamana, Pavaka, and Shuchi. These three, known as Agnis, each embodied a distinct form of fire: Pavamana was produced by friction, Pavaka was the electric fire, and Shuchi was the solar fire. They were the sons of Svaha, and their sons and grandsons continued the sacred line, which is recounted in brief. Setting aside the sevenfold divisions, and first the forty-nine and nine, these fires are those declared and conducted in sacrifices. All of these descendants were ascetics, remembered as vow-holders and lords of beings, and all possessed the nature of Rudra. Both sacrificers and non-sacrificers were considered fathers, full of joy; the sacrificers were called Agniṣvāttas, while the others were known as Barhiṣads. From the Agniṣvātta lineage, Svadhā gave birth to Menā, her mind-born daughter, who became famous throughout the worlds. Menā, herself mind-born, bore Maināka and Krauñca, and their sister Umā. Ganga, the daughter of Himavat, was born and purified through union with Bhava. Menā also gave birth to Dharaṇī, mind-born and devoted to sacrifice. Svadhā became the wife of King Meru, whose face resembled a lotus. The fathers, it is said, are drinkers of ambrosia, and their lineage is described in detail; listen to the entire lineage of the sages in full. In another chapter, Dākṣāyaṇī, Satī, went to Rudra’s side, to Parvati. After reproaching Daksha, she attained Bhava as her husband. Meditating upon her, Nīlalohita released many Rudras from himself, creating all beings equal and honored by all worlds. At Brahma’s request, this tiger among sages laughed and immediately fulfilled the request. By these Rudras, the entire fourteenfold world was covered. Seeing these various Rudras—pure and blue-red in hue, freed from old age and death—Pitamaha addressed them: “Salutations to you, O great gods, three-eyed, blue-red ones.” He praised them as all-knowing, all-pervading, tall, short, dwarfish, auspicious, golden-haired, destroyers of sight, eternal, wise, and pure; free from duality, devoid of passion, universal selves, sons of Bhava. Thus praising the Rudras, Rudra himself addressed Bhava, Shiva, 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, create those joined with death.” The blessed one replied, “Such is not my state; you, O lord, create beings joined with death as you wish.” Having obtained permission, the four-faced Brahma created all from Shankara—the moving and unmoving world, joined with old age and death. Then Shankara, established in withdrawal by the Rudras, assumed the state of Sthāṇu. This, O sages, is the greatness of Shankara. Rudra, the compassionate, acts for the welfare of all beings, being the embodiment of Śambhu, who is without attributes and whose body is sustained by his own will. Śaṃkara, through mastery of yoga, grants liberation to those established in detachment, and this liberation is called “śam.” Renunciation of objects, arising gradually from fear of worldly existence, produces detachment in a person; this detachment is recognized in other teachings. Turning away from faults and giving up qualities, without inquiry, comes from knowledge; the union of this and that is attained by the grace of the Supreme Lord. Dharma, knowledge, detachment, and lordliness—all these are Śaṃkara; he is directly Pinākī, the blue and red one. All those who take refuge in Śaṃkara are liberated, without doubt; even the most sinful do not go to hell, however dreadful. Therefore, those who take refuge in Śaṃkara attain the eternal, and the twenty-eight fierce forms of Māyā come to their end. Yet millions of hells exist where sinners are tormented—those who do not take refuge in Śiva, Rudra, Śaṃkara, the blue and red one. He is the refuge of all beings, the imperishable, the lord of the worlds, the supreme soul, Puruhūta, praised by men. By darkness, he is called Kālarudra; by passion, born of gold; by goodness, he is all-pervading Viṣṇu; in transcendence, he is Maheśvara. A question arises: By what do men go to hell, O wise one? By action or inaction? The sages wish to hear, for they are curious. The reply is given: The secret, the power of Bhava of immeasurable brilliance, the origin of Śaṃkara, is declared in brief, as seen by all. Yogis, knowing all principles, are established in supreme detachment, accompanied by the eight practices such as breath control and others. Endowed with qualities like compassion, even after performing various actions, they go to hell or heaven according to their deeds. From grace arises knowledge; from knowledge, yoga is set in motion; through yoga, liberation is attained; from grace, all this follows. If by grace you are able to speak of the true nature, the divine and Maheśvara yoga, O best of those who know yoga, then listen: How does the Lord, Śiva, free from thought, grant grace by the path of yoga, and at what time to men, O mighty one?