Brahmā once again addressed the radiant boy Nīlalohita, revealing profound truths about his divine forms. “The earth itself,” Brahmā declared, “is your third manifestation, known by this very name.” At once, Nīlalohita entered into the earth, and thus he became known as Śarva. Brahmā then imparted sacred conduct to honor this presence: “One should never relieve oneself in the shadow, nor upon a pathway, nor within one’s own shadow. Whoever observes these practices upon the earth is protected—Śarva does not bring them harm.” Continuing, Brahmā revealed, “Your fourth name, which I now proclaim, is Īśāna.” As these words were spoken, the vital force within the body became fivefold, manifesting as prāṇa, the very breath of life. “Therefore,” Brahmā instructed, “one must never revile the wind, the lord who freely moves everywhere.” Those who honor this teaching are unharmed by Maheśāna, the great lord. “The fifth name I declare is Paśupati,” Brahmā said. With this, the inner presence transformed into fire, the essence of heat within the body. “Because fire became the animal, and because he is the protector of all creatures, one should never burn anything unfit for worship, nor scorch one’s own feet.” Thus, Paśupati, the divine guardian of beings, brings no harm to those who act accordingly. Next, Brahmā spoke, “The sixth name I reveal to you, O lord, is Bhīma.” Upon this utterance, the presence within became a cavity, the space within the body. “Because the god is remembered in space, he is never confined or limited.” Proper conduct here means refraining from sexual intercourse in unsuitable places and never discarding leftovers carelessly. Again, Brahmā addressed the mighty and powerful god: “A twice-born who has been initiated becomes the very embodiment of this name.” The god entered into the initiated Brāhmaṇa, the one who performs the sacred Soma sacrifices. “Therefore, none should speak ill of such a person, nor recount anything improper about him. Those twice-born who are devoted in this way are protected by the god.” Brahmā then proclaimed the eighth name: “Mahādeva.” Upon this declaration, the lord’s mind became deeply focused and resolute. Thus, it is understood that Mahādeva is indeed the Moon. He is remembered as Soma, his very essence being the host of all medicinal plants. One who knows Mahādeva as the Lord in this way is never harmed by him. On a single, sacred night, both the Sun and the Moon come together, and all this world is pervaded by Rudra, through his many forms and names. By the radiance of the Sun, all creatures gain sight; by his will, food and drink are consumed. With steadfast energy, he sustains every living being. Within the bodies of all beings, the activity of the life-breaths is his presence. He digests all that is eaten and drunk within the stomachs of creatures. Every cavity within the body, all those inner spaces, are his domain. The state of those initiated from Vaitānya, the expounders of Brahman, is established by him. Among all creatures, he is the very source of resolve. He is that which is ever new, arising again and again—Mahādeva, whose immortal essence is remembered as the Moon, eternally pure and free from any impurity.