Then, in the beginning, Brahmā sat in deep contemplation, his mind fixed upon Vāmadeva as the very embodiment of Brahman. Thus, with heartfelt praise, Brahmā worshipped the Supreme Lord, Mahādeva. Understanding the devotion within Brahmā’s heart, Mahādeva spoke to him, saying, “O Pitāmaha, because you have desired sons and have meditated upon me with such devotion, you have seen me and praised me in the manner of Brahman. Therefore, by the power of your meditation, in every kalpa, through your effort, you shall attain me. You will come to know me as the one who is counted, the Lord, the supporter of all worlds.” From this blessing, four great-souled Kumāras were born from Brahmā: Virajā, Vibāhu, Viśoka, and Viśvabhāvana. These radiant beings, pure and resplendent with the brilliance of Brahman, were devoted to Brahman and equal in glory to Brahmā himself. Heroic and steadfast, they all wore red garments, were adorned with red garlands and fragrant unguents, their bodies smeared with red saffron and red ashes. After a thousand years, these great souls attained the state of Brahma. Filled with compassion for the worlds and their disciples, the Kumāras praised that supreme, dual, divine Brahman, wishing for the welfare of all. Having imparted the teachings of righteousness, they, beloved of Brahma, returned once more to the imperishable Rudra, the Great God. Likewise, other noble twice-born ones who worship the left-sided Lord, devoted and dedicated, behold the Great God. Freed from sin, pure, and observing celibacy, all of them journey to the world of Rudra, a realm from which there is no return. In time, the thirty-first kalpa arose, known as Pītavāsā. In this era, Brahmā himself became known as Pītavāsā. Once again, Brahmā, the supreme lord, sat in meditation, longing for a son. As he did so, a radiant youth appeared before him, clothed in yellow garments, his body anointed with yellow fragrance, adorned with yellow garlands and clothes. He was youthful, with a golden sacred thread, a yellow turban, and powerful arms. Beholding this wondrous being, Brahmā, still absorbed in meditation, approached him in his mind, seeking refuge in the mighty Lord of the worlds, the creator. As Brahmā continued his meditation, he beheld the glorious Māheśvarī, the universal form of the earth, emerging from the face of the Great Lord. This sovereign goddess had four feet, four faces, four arms, four breasts, four eyes, four horns, four fangs, and four mouths, and was endowed with thirty-two auspicious qualities, facing in all directions. Seeing her—the radiant Great Goddess, the consort of the Great Lord—Mahādeva, worshipped by all the gods, sang her praises, invoking intellect, memory, and wisdom. With joined palms, he called out, “Come, come, O Great Goddess!” Standing before the Lord, she encompassed the universe through her yoga, bringing all the worlds under her control. Then, the Lord of gods addressed her: “You shall become Rudrāṇī, and for the welfare of the brahmins, you shall be the supreme purpose.” Thus, to Brahmā, who was meditating with the desire for a son, the Lord of gods, the teacher of the world, bestowed upon him this four-footed Great Goddess. Recognizing her through the yoga of meditation as the supreme goddess, Brahmā, the teacher of the world, accepted her. Compelled by Brahmā, the Lord meditated upon the Raudrī Gāyatrī, and so this sacred Vedic knowledge, known as the Raudrī Gāyatrī, was revealed. Having recited prayers to the great goddess, revered by all worlds, and having taken refuge in the Great God, Brahmā’s mind became fully absorbed in meditation. Then, the Great God granted him divine yoga, vast knowledge, lordly power, wisdom, and detachment. Afterward, from his side, divine boys appeared, adorned with yellow garlands and garments, and anointed with yellow unguents. With yellow turbans upon their heads, yellow faces, and yellow hair, these pure and radiant beings dwelt there for a thousand years. Endowed with yoga, delighting in austerity, wishing for the welfare of the Brahmins, and possessing the strength of dharma and yoga, they performed long sacrificial rites as sages. Having instructed others in the great yoga, these divine boys entered into the Great Lord. In the same manner, those who take refuge in the Great Lord—others too, with controlled minds, absorbed in meditation, and having mastered their senses—become pure, their sin abandoned, and radiant with the brilliance of Brahman. They enter the Great God, Rudra, and do not return to rebirth. When that kalpa had passed, and the golden age dawned, the self-born one, Brahmā, began yet another kalpa, called the Asita. After a thousand divine years had flowed in that single cosmic ocean, Brahmā, desiring to create beings, pondered in distress. As he longed for sons, the color of the supreme creator, in the intensity of his meditation, became black. Then, before him appeared a boy of great might, black in color, shining with his own radiance. He was clad in black garments and a black turban, wore a black sacred thread, and was adorned with a black topknot, garland, and unguents. Seeing this great-souled one, who was awesome yet not terrifying, wondrous and black-tawny, Brahmā, the lord of gods, bowed down. Absorbed in breath-control, glorious, and with the Great Lord placed in his heart, Brahmā took refuge in that Lord, his mind deeply engaged in meditation. At that moment, Brahmā conceived of Aghora as having the form of Brahma. Thus did the supreme creator continue his meditation, longing for creation, as the cycles of the cosmos unfolded.