Having received permission, the four-faced Brahmā began creation, bringing forth all moving and unmoving beings from Śaṅkara. Thus arose the entire world, bound with old age and death. Thereafter, Śaṅkara, abiding in deep withdrawal and established by the Rudras, entered the state of Sthāṇu—the unwavering. This, O revered sages, is the greatness of Śaṅkara. Rudra, ever compassionate, acts for the welfare of all beings, manifesting as Śambhu—the formless one, whose very body is sustained by his own will, untouched by attributes. Śaṅkara, through effortless mastery of yoga, bestows liberation—known as ‘śam’—upon those who are steadfast in detachment. Detachment itself arises gradually in a person who, fearing the suffering of worldly existence, renounces worldly objects. This detachment, recognized in other teachings as well, leads one further. When a person, through knowledge, turns away from faults and relinquishes attachment to qualities without further inquiry, this union—of detachment and knowledge—is attained only by the grace of the Supreme Lord. Dharma, knowledge, detachment, and lordliness—all these reside in Śaṅkara, who is none other than Pinākī, the blue and red-hued one. All who take refuge in Śaṅkara are freed from bondage, without doubt; even the gravest sinners are spared the torments of hell. Thus, those who seek refuge in Śaṅkara attain the eternal, and the twenty-eight fierce forms of Māyā come to their end. But for those who do not take refuge in Śiva, Rudra, Śaṅkara—the blue and red one—millions of hells exist, where sinners are tormented. Śaṅkara is the refuge of all beings, imperishable, lord of the worlds, the supreme soul, Puruhūta, praised by men. According to the qualities present, he is known variously: as Kālarudra in darkness, as one born of gold in passion, as all-pervading Viṣṇu in goodness, and as Maheśvara in transcendence. At this, the sages asked, “By what do men go to hell, O wise one? By action or inaction? We wish to hear, for we are curious.” The sage replied, “I will declare to you the secret—the power of Bhava, of immeasurable brilliance, the origin of Śaṅkara—as witnessed by all, in brief. Yogis, who know all principles, are established in supreme detachment, practicing the eightfold path of yoga, including breath control and other disciplines. Endowed with qualities like compassion, they still go to heaven or hell according to their own deeds, despite performing various actions. From grace arises knowledge; from knowledge, yoga is set in motion; through yoga, liberation is attained. All this follows from grace. If, by grace, you are able to speak of the true nature of the divine and Maheśvara yoga, O best among those who know yoga, tell us: How does the Lord, Śiva, free from all thought, grant grace by the path of yoga, and at what time to men, O mighty one?” In the presence of gods, sages, and ancestors, this story was once told by Śailādi; let all listen to the son of Brahmā. The incarnations of Vyāsa, too, at the end of every Dvāpara age, O virtuous ones, and the incarnations of yoga-teachers, as well as of the trident-bearer in the Tiṣya age, have been recounted. In each place, the Lord’s disciples are four, vessels of tranquility; among them are many sub-disciples, and thus the Lord is pleased. In this way, knowledge is transmitted from the mouth of the Lord to men, beginning with Brahmins and ending with Vaiśyas, each according to their nature and compassion. In every Dvāpara age, who were the Vyāsas, and where, in which cycles, in which kalpa, you ought to know. Listen: In the Varāha kalpa, O twice-born, in the Vaivasvata cycle, the Vyāsas and Rudras at present, as well as in all cycles, are as follows. I will declare, in proper order, those who revealed the Vedas, Purāṇas, and knowledge in all present cycles: Kratu, Satya, Bhārgava, Aṅgirā, Savitṛ, Mṛtyu, Śatakratu the wise, and Vasiṣṭha, foremost among sages; Sārasvata, Tridhāmā, Trivṛt, Śatatejā, Svayaṃdharman, and Nārāyaṇa; Tarakṣu, Āruṇi the wise, Deva, Kṛtaṃjaya, Ṛtaṃjaya, Bharadvāja, Gautama, best among poets; Vācaśravā the sage, Śuṣmāyaṇi the pure, Tṛṇabindu the austere sage, Śakti, Śākteya, and Uttara; Jātūkarṇya, Hari in person, and Kṛṣṇadvaipāyana the sage. These are the Vyāsas. Let them also hear of the yoga masters in the Kali age. Countless indeed are the incarnations of the Lord, Rudra, and Vyāsa in the cycles and in all ages, especially in Kali, out of reverence. In the Vaivasvata cycle, in the Varāha kalpa, I will again declare those incarnations, as well as in all cycles. Now, you ought to know the Manvantaras in the Varāha kalpa at present, and likewise the perfected ones in the upper cycles and in the Vaivasvata cycle. Manu Svāyambhuva is the first, then Svārociṣa, Uttama, Tāmasa, Raivata, and Cākṣuṣa as well. Vaivasvata, Sāvarṇi, Dharma Sāvarṇika again, Piśaṅga, Apiśaṅgābha, Śabala, and Varṇaka likewise. The Manus whose names end in ‘au’, beginning with ‘a’, are: Śveta, Pāṇḍu, Rakta, Tāmra, Pīta, and Kāpila. Kṛṣṇa, Śyāma, and likewise Dhumra, Sudhumra, O best of twice-born; Apiśaṅga, Piśaṅga, Trivarna, and also Śabala. The auspicious Manus have been described as Kalaṃdhura, according to their color—by name and by hue, and again by color. Thus, the order of creation, the greatness of Śaṅkara, the path of liberation, the succession of knowledge, the incarnations of Vyāsa and the Manus, all have been revealed as seen in the holy scriptures.