To you, radiant one of vermilion hue, whose form is flawless and adorned with golden ornaments, whose lotus-like eyes shine with compassion, who holds the lotus and is the very cause of Brahmā, Indra, and Nārāyaṇa, the devotees offer the most excellent arghya. This offering, filled with precious gems, gold, pure water, fine saffron, kuśa grass, and fragrant flowers, is presented in a golden vessel. With reverence, they pray: “O Lord, be gracious.” Salutations are then offered to Śiva, the peaceful one, surrounded by his attendants, the primal cause of all; to Rudra, to Viṣṇu, to you, to Brahmā, and to the sun-formed Lord. Whoever, with a concentrated mind, worships Śiva within the solar maṇḍala and presents the finest arghya at dawn, at noon, and at dusk, should bow and recite these verses, which are the distilled essence of the scriptures. For the devoted, nothing is unattainable; such a person is firmly established in liberation. Therefore, it is taught that one should always worship Śiva in the form of the sun, seeking righteousness, fulfillment of desires, wealth, and liberation, with mind, action, and speech. At that time, the gods beheld Maheshvara seated within the circle of divinities. There, Maheshvara imparted the supreme scripture of all traditions, and after bestowing this wisdom, he vanished from their sight. The gods, understanding that the right to worship had been granted to Brahmins, Kshatriyas, and Vaishyas, bowed to the Lord of the gods and departed as they had come. Ages passed, and when that scripture had disappeared from the world, Maheshvari, seated upon the lap of her husband, questioned him about the supreme teachings. Prompted by the goddess, the god adorned with the moon raised his hand and spoke, revealing once again the supreme scripture of all traditions. By the command of the supreme lord, this scripture was propagated throughout the world by Agastya the teacher and Dadhichi the great sage. Śiva himself descends to earth in every cycle of ages, bearing the trident, and for the liberation of his followers, he ensures the continuity of knowledge. Many sages and wise men have carried forward this tradition: Ṛbhu, Satya, Bhārgava, Aṅgirā, Savitṛ, the twice-born, Mṛtyu, Śatakratu the wise, Vasiṣṭha the foremost sage; Sārasvata, Tridhāmā, Trivṛta, Śatatejas, Dharma himself, Nārāyaṇa as heard in tradition; Svara, Rakṣa, Āruṇi the wise, Kṛtaṃjaya; Bharadvāja, Gautama the foremost poet; Vācaḥsravā the sage, Sūkṣmāyaṇi the pure, Tṛṇabiṃdu the sage, Kṛṣṇa, Śakti, Śākteya the superior; Jātūkarṇya, Hari in person, Kṛṣṇadvaipāyana the sage. Let all hear of the incarnations of Vyāsa and the masters of yoga in proper order. In the Linga tradition, the incarnations of Vyāsa in the Dvāpara age are those of noble vows, as are the incarnations of yoga teachers and the disciples of the wielder of the trident. In each place, the Lord’s disciples are four, possessing great energy, and their disciples and grand-disciples number in the hundreds and thousands. Through the influence of these teachers in the world, by carrying out the commands of Shiva and performing similar acts, the fortunate are liberated, being deeply devoted with utmost faith. In all cycles of ages, under the guise of yoga teachers, the goddess requests the Lord to reveal the incarnations of Śarva and his disciples. The Lord names them: Śveta, Sutāra, Madana, Suhotra, Kaṅka, Laugākṣi, Mahāmāya, and Jaigīṣavya; Dadhivāha, Ṛṣabha, the sage Ugra, Atri, Supālaka, Gautama, and Vedaśirā; Gokarṇa, Guhāvāsin, another called Śikhaṇḍin, Jaṭāmālī, Aṭṭahāsa, Dāruka, and Lāṃgulī; Mahākāla, Śūlī, Ḍaṇḍī, Muṇḍīśa, Saviṣṇu, Somaśarmā, and Lakulīśvara. These, in this Varāha Kalpa during the interval of the seventh Manu, numbering twenty-eight, were teachers of yoga in each age. Each had four disciples of tranquil mind. Beginning with Śveta and ending with Ruṣya, their names are recited in order: Śveta, Śvetaśikha, Śvetāśva, Śvetalohita; Dundubhi, Śatarūpa, Ṛcīka, Ketumān; Vikośa, Vikeśa, Vipāśa, Pāśanāśana; Sumukha, Durmukha, Durgama, Duratikrama; Sanatkumāra, Sanaka, Sanaṃda, Sanātana; Sudhāmā, Virajā, Śaṃkha, Aṇḍaja; Sārasvata, Megha, Meghavāha, Suvāhaka; Kapila, Āsuri, Pañcaśikha, Bāṣkala; Parāśara, Garga, Bhārgava, Aṅgirā; Balabandhu, Nirāmitra, Ketuśṛṅga, Tapodhana; Lambodara, Lamba, Lambātmā, Lambakeśaka; Sarvajña, Samabuddhi, Sādhyasiddhi; Sudhāmā, Kaśyapa, Vasiṣṭha, Virajā; Atri, Ugra, Guruśreṣṭha, Śravana, Śraviṣṭaka; Kuṇi, Kuṇibāhu, Kuśarīra, Kunetraka; Kāśyapa, Uśanā, Cyavana, Bṛhaspati; Utathya, Vāmadeva, Mahākāla, Mahānila; Vācaḥśravā, Suvīra, Śyāvaka, Yatīśvara; Hiraṇyanābha, Kauśalya, Lokākṣi, Kuthumi; Sumantu, Jaimini, Kubandha, Kuśakandhara; Plakṣa, Dārbhāyaṇi, Ketumān, Gautama; Bhallavī, Madhupiṅga, Śvetaketu; Uśija, Bṛhadaśva, Devala, Kavi; Śālihotra, Suveṣa, Yuvanāśva, Śaradvasu; Akṣapāda, Kaṇāda, Ulūka, Vatsa; Kulika, Garga, Mitraka, Ruṣya. Thus, the tradition of Shiva’s teachings, his incarnations, and those of his disciples and their disciples, is recounted, passing from age to age, ensuring the continuity of wisdom and liberation for all who approach with devotion and faith.