Those pure souls who, through deep austerity, have united themselves with Brahma and come to know me—Rudra, along with Rudrani and Gayatri, the mother of the Vedas—attain a special destiny. They reach Rudra’s own realm, a place from which return is difficult, especially when I assume my dark and fearsome form once more. When I take on this black and terrible aspect, I become as Time itself, the force that brings all worlds to their end. You, O Brahman, have understood me as fierce and possessed of terrible power. Gayatri, who was born from me, was herself black-bodied, tinged with red, embodying this very fierceness. In that form, she was known as Brahma, and thus I too became fierce. Yet, those on earth who truly know me, for them I become gentle, peaceful, and imperishable. Again, when I assumed a universal form, O Brahman, you recognized me through supreme meditation. Gayatri, too, became universal, upholding and sustaining all the worlds. For those on earth who understand me in this universal aspect, I am always Shiva, ever gentle and auspicious. Because of this, my form is called universal, just as Savitri is known as universal in form. Thus, all these forms have arisen, my sons—these four whom I have named are my sons, esteemed throughout the worlds. In this universality, all castes among beings will exist; all foods will be pure and permitted, even as distinctions among castes remain. The four aims of life—liberation, righteousness, wealth, and desire—arise from this, and because of them, the Vedas and all that is to be known become fourfold as well. There are four groups of beings, four stages of life, four pillars of righteousness, and four sons of mine. Therefore, the world, with all its moving and unmoving creatures, will exist in four ages, established in this fourfold manner, supported by four foundations. These worlds are: the earth, the atmosphere, the heaven, and the great world beyond. Then come the higher realms: Jana, Tapas, and Satya, and beyond even these, the world of Vishnu. The universe is established in the eight-syllabled mantra, and in each realm, that sacred syllable is present. The earth is the first support, the atmosphere the second, heaven the third, and the great world the fourth. Above these are Jana, Tapas, and Satya—realms for those who do not return to rebirth. Vishnu’s world is known as the place from which return is most difficult; so too are the realms of Skanda and Uma, which are endowed with every perfection. Rudra’s own world is the auspicious state for yogis—those who are free from possessiveness, egotism, desire, and anger. The twice-born who are united in meditation will perceive all this. Because you, O Brahman, have seen this four-footed Sarasvati, know that the end of her four feet marks the worlds of Vishnu, the peaceful and supreme Kumara, Auma, and Maheśvara. Therefore, the four-footed form has been seen, and so all animals will become four-footed and have four udders. When Soma, joined with mantra, flowed from my mouth, the living beings—those who breathe—became known as those who drink anew from the breast. Thus, the nectar called Soma is known as life itself, and these four-footed beings are white in color because of this. Because of action, the great two-footed goddess appeared again, as Sāvitrī, the bringer of worlds. Therefore, all humans are two-footed and have two breasts. This unborn, great goddess, in her strength, sustains all beings and is of every color. She whom you saw, upholding all, ensures that beings take on the very form of the universe. The unborn one, radiant and resplendent, becomes the universal form; his seed is unfailing, and in his mouth burns the fire of oblation. Thus, the all-pervading, pure one, appearing as a beast with fire for a mouth, is seen by those twice-born who, through austerity, have purified their minds. In lordship and mastery, present everywhere, established in all things, these souls—freed from passion and darkness, having abandoned the human form—draw near to me, to that realm from which return is difficult. Thus did the blessed Brahmā speak to Rudra. Having bowed and become intent, the grandsire spoke again: “He who, O Blessed One, knows Maheśvara through the Gayatri—You, O Lord, are the soul of all; all is truly you, through your Gayatri. Grant such a one the supreme state.” Thus he prayed. Therefore, the wise person who knows the universality of this great soul attains union with Brahman, as declared by Lord Brahmā. Having heard all this, Brahmā, addressed by Rudra, bowed again to the Lord of the gods. Then Prajāpati spoke reverently to Rudra: “O Blessed One, Lord of the gods, universal form, great Lord, consort of Umā, great god, I bow to you, honored by all the worlds. O universal form, supremely fortunate one, at what time, O great Lord, do these forms of yours, so honored by the worlds, appear? In which age will the twice-born see them here? By what austerity, or by what meditative yoga, O god? O great god, I bow to you—can you be seen by the twice-born?” Hearing these humble words, Śarva, the great god, gazed upon Brahmā, who stood before him, awaiting his answer.