The sages who truly know the essence of things have taught that the Purana exists in eighteen distinct forms, some vast and expansive, others concise and precise. Among these, the principal Puranas are known as the Brahma, Padma, Vaishnava, Shaiva, Bhagavata, Bhavishya, Naradiya, and Markandeya. To this revered list are added the Agneya, Brahmavaivarta, Lainga, Varaha, Skanda, Vamana, Kurma, Matsya, and Garuda Puranas. Completing the sacred sequence is the Brahmanda Purana. This is the traditional enumeration of the Puranas, and within it, the Shaiva Purana is counted as the fourth. It is said to fulfill all purposes for those who seek its wisdom. The Shaiva Purana itself is a monumental scripture, comprising one hundred thousand verses arranged in twelve great sections. Lord Shiva himself is said to have composed it, establishing therein the eternal principles of righteousness. Those among the three social classes who earnestly seek liberation are instructed to follow the dharma taught within this text and to take refuge in Shiva alone. Indeed, even the gods themselves attain liberation solely by seeking shelter in him—there is no other path. Now, listen as the divisions of this Shaiva Purana, which is fully in accord with the Vedas, are briefly described. Its twelve sections are: Vidyeshvara, Raudra, the excellent Vainayaka, Auma, Matri Purana, Rudra-Ekadashaka, Kailasa, Shatarudra (also called Shatarudra), Sahasrakotirudra, Vayaviya, and the Dharma-named Purana. The Vidyeshvara section is said to contain ten thousand verses. The Raudra, Vainayaka, Auma, and Matrika sections each hold eight thousand verses, while the thirteenth section is said to have thirteen thousand verses. The Rudra-Ekadashaka and Kailasa each have six thousand verses; the Shatarudra contains three thousand, followed by the Kotirudra. The Sahasrakotirudra, which encompasses the knowledge of all things, is said to have eleven thousand verses, to which nine thousand more are joined. The excellent Vayaviya contains four thousand verses, and the Dharma-named Purana has twelve thousand. Thus, the Shaiva Purana, with all its branches, encompasses one hundred thousand verses, distilling the very essence of the Vedas and bestowing both worldly enjoyment and spiritual liberation. It was the sage Vyasa who condensed this vast Purana into a version of twenty-four thousand verses. In this arrangement, the Shaiva Purana is again counted as the fourth, and it is divided into seven principal sections. The first is called Vidyeshvara, the second is the Rudra Samhita, the third is Shatarudra, the fourth is Kotirudra, the fifth is Auma, the sixth is the Kailasa Samhita, and the seventh is Vayaviya. The Vidyeshvara section holds two thousand verses, the Raudra fifty-five hundred, and the third, Shatarudra, contains two thousand one hundred and thirty. Both the Shatarudra and Kotirudra sections each have two thousand two hundred verses; the Auma contains one thousand. The Kailasa section comprises one thousand and forty-eight verses, and the Vayaviya follows with one thousand and forty-two. According to this division, the most sacred Shiva Purana is thus said to consist of four thousand verses. Similarly, the Vayaviya Purana is composed of four thousand verses, divided into two parts, and its teachings are now to be recounted. Yet, this supreme scripture is not to be revealed to one ignorant of the Vedas, nor to one lacking in faith, nor to one unfamiliar with the Puranas. It should be entrusted only to a disciple who has been thoroughly examined—one who is righteous, free from envy, devoted to Shiva, and who follows the path of Shiva’s dharma. Salutations are offered to the illustrious Vyasa, whose brilliance is immeasurable, and by whose grace the collection of the Puranas abides in the world. In ancient times, after a great age had passed and the previous cycle of the world had come to its end, a new cycle began and the work of creation commenced anew. As society was established and beings awakened to life, the six classes of sages gathered together and engaged in thoughtful discussion. A great debate arose among them, with each declaring, “This is supreme,” and another countering, “No, that is not.” Yet, because the highest truth is so subtle and difficult to discern, no certainty could be reached among them. Seeking clarity, the sages journeyed to the abode of the creator, the imperishable Brahma. There, the blessed Lord Brahma was being praised by both gods and demons. Upon the beautiful and delightful summit of Mount Meru—a place crowded with gods and demons, filled with the conversations of siddhas and charanas, and attended by yakshas and gandharvas—the sages arrived. This summit resounded with flocks of birds, was adorned with jewels and coral, beautified by groves, caves, mountain streams, and lovely waterfalls. There lies the forest known as Brahmavana, teeming with many kinds of animals, ten yojanas wide and a hundred yojanas long. Within it is a charming lake filled with sweet, pure water, surrounded by beautiful flowering trees alive with intoxicated bees. In that wondrous land stands a splendid city, radiant like the rising sun, inhabited by powerful and proud daityas, danavas, and rakshasas. The city, made of molten gold, boasts lofty walls and gateways, and is adorned with hundreds of courtyards, balconies, towers, and great avenues. Its resplendent, jewel-studded spires seem to lick the very sky, and countless grand mansions decorate its expanse. Here, Brahma, the lord of all creatures, resides with his divine assembly. The sages, having come to this sacred place, beheld directly the great-souled, primordial father of the world. There, in his presence, attended by hosts of divine seers, Brahma shone like pure gold, adorned with every ornament, a vision of the utmost splendor.