As the sacred afternoon Sāma recitation unfolded, the mighty Rudra entered, manifesting himself in succession through various forms. The scriptures declare that one must never oppose Rudra under any circumstance, for his presence is profound and all-encompassing. At this moment, Brahmā, the creator, addressed that divine being—Rudra—whose complexion shimmered with blue and red hues. Brahmā proclaimed, “Let water be your second form, known henceforth by this name.” Obeying Brahmā’s words, Rudra entered into the essence of water, and thus he came to be remembered as Bhava of water. Because he brings forth existence and moistens all beings, Rudra is called Bhava among creatures. Therefore, reverence for water is essential: one must not spit in it, bathe improperly, or engage in intercourse within its depths. The sages recall that both the pure and impure aspects of water are forms of Rudra himself. The ocean is regarded as the womb of all waters, and so the waters yearn for him, their origin. For this reason, one should never obstruct the flow of water, for all waters seek to return to the ocean. Again, Brahmā addressed the boy Nīlalohita—Rudra in his youthful, blue-red form. “The earth,” Brahmā said, “shall be your third form, known by this very name.” Rudra entered the earth, and from then on, he was called Śarva. Out of reverence for him, one must not relieve oneself in a shadow, nor on a pathway, nor within one’s own shadow. Whoever behaves thus on earth is protected by Śarva and comes to no harm. Brahmā then spoke of Rudra’s fourth name: Īśāna. Upon this declaration, the vital force within the body became fivefold, manifesting as prāṇa, the very breath of life. Because of this, one should never revile the wind, for it is the lord who moves about, carrying Rudra’s essence. Those who honor the wind and act accordingly are not harmed by Maheśāna, the great lord. Next, Brahmā revealed the fifth name: Paśupati. At this, the fire within the body—the principle of heat—was awakened. Fire itself became the animal, and Rudra, as Paśupati, is the protector of all creatures. Therefore, one must not burn anything unfit for worship nor scorch the feet, showing respect for the sacred nature of fire. Those who act in this way are not harmed by Paśupati, the divine guardian. The sixth name proclaimed by Brahmā was Bhīma. When this name was uttered, the space within the body became a cavity, signifying Rudra’s presence in the expanse of space. Because he is remembered as abiding in space, Rudra is never confined or limited. In his honor, one should not engage in sexual intercourse nor discard leftovers in such sacred space. Brahmā then addressed Rudra once more, praising his might and power. He declared that a twice-born individual who has been initiated becomes the living embodiment of Rudra’s name. The god entered the heart of the initiated Brāhmaṇa, the one who performs Soma sacrifices. Therefore, no one should speak ill of such a person or recount anything improper about them, for Rudra does not harm those twice-born who are thus devoted. Brahmā continued, revealing the eighth name: Mahādeva. Upon hearing this, the great lord’s mind became focused and resolute. It is understood that Mahādeva is, in truth, the Moon—he is also called Soma, the very essence of the host of medicinal plants. Those who know Mahādeva as the Lord are not harmed by him. On a single, sacred night, both the Sun and the Moon come together, symbolizing the unity of all creation. Indeed, all that exists is pervaded by Rudra through his countless forms and names.