In all the Vedas, Shiva is celebrated as Triyambaka, the three-eyed Lord, his matted hair flowing, his five faces shining forth, and half his body joined with Gauri. He resides upon the snowy heights of Kailasa, immersed in deep meditation, endowed with every divine power, surrounded by hosts of spirits. He is the mighty god who destroyed Daksha’s sacrifice. Just as Shiva is praised, so too the knowers of the Vedas extol the Sun each morning, evening, and midday, offering hymns with devotion day after day. Throughout the Vedas, worship of the Sun is regarded as supreme; he is renowned as the Supreme Self, the great soul. Likewise, Agni is honored everywhere in the Vedas by the learned, as are Indra, lord of the three worlds, and Varuna. Among all the gods, Vishnu is declared by the great sages, just as the Ganga divides and flows in many streams. The truly wise teach that only three means of knowledge exist: direct perception, inference, and verbal testimony. Others add a fourth, comparison; yet others, endowed with great intellect, speak of five, including postulation. The wise in the Puranas speak of seven means. Yet, even with all these, the supreme Brahman remains difficult to know. Reasoning must be applied, both through intellect and scripture, and by decisive logic, examined again and again. Knowledge gained from direct perception should always be considered by the wise, along with examples, following the path of those learned. Even the learned declare, as sung in the Puranas, that Brahma possesses the power of creation, Hari the power of preservation. Hari also holds the power of dissolution, Surya the illuminating power, and the power of sustaining the earth resides in Shesha and likewise in Kurma. That primal power, transformed, is established in all; fire possesses the power to burn, wind the power to move. Even Shiva becomes lifeless when deprived of Kundalini; whoever lacks power is considered incapable by the wise. Thus, in all beings, both immobile and mobile, from Brahma down to a blade of grass, throughout the universe, that which is powerless is mere substance, unable to triumph over enemies, to move, or to eat. The all-pervading power is discerned as Brahman; it is to be worshipped in various ways, always thoroughly examined by the wise. In Vishnu, the sattvic power; without it, he performs no action. In Brahma, the rajasic power; without it, he does not create. In Shiva, the tamasic power; by it, he causes dissolution. All this must be inferred and examined again and again in the mind. Power creates the universe, sustains all, and by its will, dissolves the world, both moving and unmoving. Neither Vishnu, nor Hara, nor Shakra, nor Brahma, nor Agni, nor Surya, nor Varuna can accomplish their own tasks without her. Empowered by her, the gods perform their respective duties; she alone is directly perceived in causes and effects. She is described by the wise as both with attributes and without attributes; those attached to desires worship her with attributes, while the detached worship her without attributes. She, untroubled, is the sovereign of righteousness, wealth, desire, and liberation. When worshipped according to rule, she grants desired wishes. Deluded people, covered by her illusion, do not know her; even among those who know, some mislead others. Scholars, prompted by Kali and of dull mind, establish various heretical doctrines separately for their own livelihood. In this age of Kali, many divisions of doctrines have arisen; in no other age have such non-Vedic practices of dharma appeared. That fierce Vishnu performs austerities for many years; Brahma, Hari, and Hara—the three gods—constantly meditate upon some eternal principle. They always desire, perform sacrifices, and meditate in their minds on the supreme power, the Goddess, called Brahman, the supreme Self, considering her eternal and everlasting. Therefore, the wise who are firm in resolve should always serve the power; this is the conclusion of all scriptures. This teaching I heard from Krishna, and learned from Narada; he received it from his father, and from Brahma by the word of Vishnu. The wise should neither listen to nor consider the words of others; only the power is always to be served by those firm in resolve. Even the actions of the powerless should be observed directly; therefore, in all beings, only the power is truly to be known. When sleep departed from the body of the Lord of the universe, it exited from his eyes, mouth, nose, arms, heart, and chest. Emerging, the supreme tamasic power stood in the sky. The Lord of the world awoke, stretching and yawning again and again. He saw Prajapati standing there, terrified with fear, and spoke to him in a voice deep as thunderclouds. Vishnu asked, “O revered one, why have you come here, abandoning your austerities, O Lotus-born? Why are you so anxious, your mind overwhelmed by fear?” Brahma replied, “O God, the two demons Madhu and Kaitabha, born from the dirt of your ears, have come to kill me; they are terrifying in form and great in strength.