In the ancient days, the sages pondered the mysteries of liberation. They observed that release from worldly existence does not come in a single way: some souls are freed from animal births, others from the torments of hell; some attain a particular state and are liberated when it is exhausted, while others return again after their allotted state is spent, or remain for a time on a certain path before attaining freedom. Thus, they understood that liberation is not uniform for all; its fulfillment depends upon the grace bestowed, which is itself shaped by one’s knowledge and disposition. Recognizing this, the sages sought that grace by meditating solely upon Shiva, striving to be free from faults in speech, mind, and body. They included their families—wives, sons—and their sacred fires in this devotion. United in steadfastness and unwavering dedication, they performed all actions with their minds fixed upon Shiva alone, taking refuge in him, and offering every deed to him. At the end of a prolonged sacrificial session, lasting a thousand divine years, it was said that the vital breath would depart through the power of mantra and yoga. Shiva himself would reveal the means to the highest good, and then the holy, supremely beautiful city of Varanasi must be reached—where the Lord of All, bearing the bow Pinaka, eternally dwells with the Goddess, bestowing grace upon his devotees. Witnessing the great wonder there, the seeker would return to the teacher, who would then reveal the means to liberation: a path by which, with a single birth, release from the endless cycle of worldly existence could be attained. To illustrate the auspicious place for austerity, the Grandfather, Brahma, spoke of a mental wheel he had created. Where the rim of this wheel was destroyed, that place was fit for ascetic practice. Having spoken thus, and seeing the mental wheel shine like the sun, Brahma bowed to Mahadeva and released it. The delighted sages, after bowing to the Lord of the worlds, journeyed to the spot where the rim of the discus had fallen. There, the discus, compact and smooth, lay upon a beautiful stone surface, pure and close to sweet waters, in a certain forest. That forest became renowned as Naimisha, venerated by sages and thronged with countless yakshas, gandharvas, and vidyadharas. In another tale, Pururavas, driven by fate and captivated by Urvashi’s charms, wandered across the islands of the vast eighteenfold ocean. In a moment of delusion, he unlawfully seized the golden sacrificial enclosure, which the enraged sages struck down with blades of sacred grass, wielded like thunderbolts. In ancient times, the creators of the worlds, desiring to bring forth the universe, began a divine sacrificial session in that very place, with the knowers of Brahman tending the sacred fire. Wise seers, skilled in the meanings of words and logic, performed the rites with power, knowledge, and disciplined action. Those learned in the Vedas always vanquished disputants excluded from Vedic doctrine, relying only on sophistry. From the crystal-like stones at the mountain’s foot flowed water as pure as nectar, delightful to drink, with abundant fruitful trees and free from wild beasts—Naimisha was truly fit for the sages’ austerities. In this sacred land, the noble sages of firm vows began a sacrificial session, worshipping the great god, just as the creators of the worlds once did to bring forth the universe. When the sacrificial session ended and abundant gifts had been given, Vayu—the wind-god—arrived by the command of the Grandfather. Vayu, disciple of the self-born god who perceives all directly, commands the Maruts, grouped in sevens. He sets in motion the limbs and vital airs of all beings, sustaining their bodies. Endowed with the eight powers beginning with animā and lordly might, he upholds the worlds through pure means, transcending time and direction. Those who contemplate reality say he is born of space, possesses a double nature, pervaded by touch and sound, and is the source of fire. Seeing Vayu arrive at the hermitage, the sages, engaged in their long sacrifice and recalling the Grandfather’s words, were filled with incomparable joy. They rose, bowed to him who was born of the sky, and prepared for him a golden seat. Vayu, honored by the sages, took his seat, greeted them all, and inquired about their well-being: “Are you well, O brahmins? Has the great sacrifice proceeded properly? Have the demons, haters of the gods, not disturbed the sacrifice? Has any misfortune or need for expiation arisen, either through faulty rites or otherwise, in your worship of the gods with hymns, weapons, and ancestral offerings? Has the prescribed ritual been properly performed? Now that the great sacrifice is completed, what do you intend to do next?” Thus addressed, the sages—purified and gladdened in heart by the wind-god devoted to Shiva—replied with humility: “Today, all is well with us; today, our austerity is truly fruitful, for you have come here to increase our welfare. Now listen to this ancient event: in the past, when our minds were clouded by darkness, we worshipped Prajapati to gain knowledge. He, the refuge of those who seek refuge, graciously told us: ‘Rudra surpasses all; O brahmins, he is the supreme cause.’ His true nature cannot be comprehended by reasoning; only the devoted perceive it, and by his grace alone does devotion arise, and from his grace comes liberation. Therefore, to obtain his grace, we worship Rudra, the supreme cause, here at Naimisha, with a long sacrificial session.” Thus, the sages continued their sacred rites, seeking the grace and liberation that only the supreme Lord can bestow.