In the sacred tradition, the Purāṇa known as Dharma is revered as consisting of twelve distinct sections, while the Vidyeśvara portion is said to hold ten thousand verses. Alongside these, the Raudra, the Vaināyaka, the Auma, and the one called Mātrikā each contain eight thousand verses, and there exists a thirteenth section with thirteen thousand verses. The Rudra-Ekādaśaka and the Kailāsa sections each possess six thousand verses; the Śatarudra contains three thousand, and following it is the Kotirudra. The Sahasrakoṭirudra, which is endowed with knowledge of all things, is described as containing eleven thousand verses, joined with an additional nine thousand. The excellent Vāyavīya section consists of four thousand verses, and the Dharma-named Purāṇa itself has twelve thousand. Thus, the Śaiva Purāṇa, divided into these branches, is said to encompass a hundred thousand verses in total, holding within it the very essence of the Vedas and promising both worldly enjoyment and ultimate liberation. Sage Vyāsa, in his wisdom, condensed this vast scripture into twenty-four thousand verses. Of the great Purāṇas, the Śaiva Purāṇa stands as the fourth and comprises seven main sections. Among these, the first is called Vidyeśvara, the second is the Rudra Samhitā, the third is known as Śatarudra, and the fourth is Kotirudra. The fifth is Auma, the sixth is the Kailāsa Samhitā, and the seventh is called Vāyavīya—thus, there are seven sections in this arrangement. The Vidyeśvara section contains two thousand verses, the Raudra holds fifty-five hundred, and the third section has two thousand one hundred and thirty. Both the Śatarudra and Kotirudra, vast as the sky, have two thousand two hundred verses each, and the Auma contains one thousand. The Kailāsa holds one thousand and forty-eight, and the Vāyavīya that follows has one thousand and forty-two verses. In this manner, the Śiva Purāṇa, most sacred among scriptures, is said to consist of four thousand verses. The Vāyavīya Purāṇa, which also comprises four thousand verses and is divided into two parts, is to be recounted. This supreme scripture, however, should not be shared with one ignorant of the Vedas, nor with one who lacks faith or is unfamiliar with the Purāṇas. It should be entrusted only to a disciple who has been duly examined, who is righteous, free from envy, devoted to Śiva, and who follows the path of Śiva’s dharma. Salutations are offered to the illustrious Vyāsa, whose brilliance is immeasurable, for it is by his grace that the collection of Purāṇas abides within us. In the ancient past, after a vast span of time had passed and a previous cosmic cycle had concluded, a new cycle began and the work of creation commenced. As society was established and beings awakened to consciousness, six classes of sages gathered and engaged in deep discussion with one another. A great debate arose among them, with some declaring, “This is supreme,” and others refuting, “No, that is not.” Yet, because the highest truth is difficult to ascertain, no certainty could be found among them. Seeking resolution, the sages journeyed to the creator, the imperishable Brahmā, who at that time was being praised by both gods and demons. Their path led them to the beautiful and delightful summit of Mount Meru, a place crowded with gods and demons, filled with the conversations of siddhas and cāraṇas, and attended by yakṣas and gandharvas. The summit resounded with flocks of birds, was adorned with jewels and coral, and beautified by groves, caves, mountain streams, and lovely waterfalls. There lies the forest known as Brahmavana, teeming with various animals, stretching ten yojanas in width and a hundred yojanas in length. Within this forest is a charming lake, its waters sweet and pure, surrounded by flowering trees alive with intoxicated bees. In this wondrous landscape stands a splendid city, radiant as the rising sun, inhabited by powerful and proud daityas, dānavas, and rākṣasas. The city is fashioned from molten gold, with lofty walls and gateways, adorned with hundreds of courtyards, balconies, towers, and grand avenues. Its brilliance seems to lick the very sky, encrusted with precious jewels and decorated with countless magnificent mansions. Here resides Brahmā, the lord of all creatures, together with his assembly. The sages arrived and beheld directly the great-souled, primordial father of the world. The sages and gods saw him attended by hosts of divine seers, shining like pure gold and adorned with every ornament, his face cheerful and gentle, eyes long as lotus petals, endowed with divine radiance and anointed with celestial fragrance. He was clad in divine white garments, adorned with a heavenly garland, and his lotus feet were venerated by the lords of gods, demons, and yogis alike. His limbs bore all auspicious marks; he held a fly-whisk in hand and shone like the sun, radiant with the brilliance of Sarasvatī. Upon beholding him, the sages, their faces radiant with joy, placed their hands upon their heads in reverence and praised the foremost among the gods: “Salutations to you, O Three-formed One, cause of creation, preservation, and dissolution, the primordial Person, ancient, Brahman, supreme Self. Salutations to the One whose body is Pradhāna, who agitates Pradhāna, who, though transformed in twenty-three ways, remains unchanged. Salutations to the One whose body is the cosmic egg, who dwells within its interior, who accomplishes all tasks and brings all instruments to perfection therein. Salutations to the One who is all worlds, who arranges all worlds, who is the cause of union and separation of all embodied souls. By you alone, the entire universe is created, dissolved, and protected; yet, O Lord, because of your māyā, we do not know you, O Ancestor.” Thus praised by the great and fortunate sages, Brahmā spoke with a deep and resonant voice, delighting the assembled sages with his words.