As Brahmā listened to the divine discourse, Rudra revealed profound truths about the structure and order of the universe. He spoke of how, in the world to come, all castes would be universally present among beings, and all foods would be pure and permitted; yet, distinctions by caste would remain. The four aims of human life—liberation, righteousness, wealth, and desire—would each find their place, and thus, the Vedas and all that is to be known would also become fourfold. Rudra continued, explaining that there are four groups of beings, four stages of life, four pillars of righteousness, and four sons of his own. Therefore, the world, with its moving and unmoving creatures, would exist in four ages, established in a fourfold form with four supports. He described these supports: the earth-world, the atmosphere, the heaven, and the great world. Beyond these are the realms of Jana, Tapas, and Satya, and, surpassing all, the world of Vishnu. The universe itself is established in the eight-syllabled mantra, with each syllable manifesting in its respective place—earth, atmosphere, heaven, and the great world. Rudra clarified the order: earth is the first support, atmosphere the second, heaven the third, and the great world the fourth. The fifth is Jana, the sixth is Tapas, and Satya is the seventh world, reserved for those who do not return to rebirth. Vishnu’s world is known as the place where return is difficult; Skanda’s and Uma’s realms are endowed with all perfections. Rudra’s own world is the auspicious state for yogis—those free from possessiveness, egotism, desire, and anger. He proclaimed that those who are twice-born, united in mind and intent on meditation, would perceive these truths, just as the four-footed Sarasvati had been seen. The ends of these feet represent Vishnu’s world, the peaceful and supreme Kumara’s realm, and Auma, the Maheśvara, thus revealing the four-footed form. Because of this, all animals would become four-footed, each with four udders. Soma, joined with mantra, flowed from Rudra’s mouth, and so among living beings who breathe, those who drink again from the breast are called thus. The nectar named Soma is known as life; these four-footed beings would be white in color. Then, Rudra spoke of action, through which the two-footed great goddess was seen again—Sāvitrī, the bringer of worlds. Therefore, all humans are two-footed and have two breasts, and this unborn great goddess manifests in all colors. She, seen by Brahmā, of great strength and sustaining all beings, is the source of the universal form of all creatures. The unborn one, radiant and splendid, would become the universe itself; his seed would never fail, and his mouth would hold the fire of oblation. Thus, the all-pervading, pure one, in the form of a beast with fire as his mouth, is seen by the twice-born whose minds are purified by austerity. Rudra declared that those who have abandoned the human form, freed from passion and darkness, established everywhere in lordship and mastery, would come near to him, where return is difficult. So spoke the blessed Brahmā to Rudra. Brahmā, bowing and intent, addressed Rudra again: “He who knows Maheśvara through the Gāyatrī—You, O Lord, are the soul of all; all is you, through your Gāyatrī. Grant him the supreme state.” Thus he prayed. Therefore, the wise one who knows the universality of this great soul attains union with Brahman, by the word of Lord Brahmā. Having heard all this, Brahmā, addressed by Rudra, bowed again to the Lord of the gods. Prajāpati then spoke to Rudra: “O Blessed One, Lord of the gods, universal form, great Lord, consort of Umā, great god, I bow to you, honored by the worlds. O universal form, greatly fortunate one, at what time do these forms of yours, honored by the worlds, appear? In which age’s arising will the twice-born see them here? By what austerity, O god, or by what meditative yoga? Are you to be seen by the twice-born?” Upon hearing these words, Śarva looked kindly upon Brahmā. Smiling, the great god—born of Ṛg, Yajur, and Sāma—spoke: “Not by austerity, nor by conduct, nor by the fruit of charity and righteousness; not by the fruit of pilgrimage, nor by sacrifices with abundant gifts, nor by study of the Vedas, nor by wealth, nor by knowledge. Men cannot see me here except by meditation. And in the seventh, the Vārāha kalpa, O grandsire, the blessed Lord, illuminator of all worlds, and Manu Vaivasvata, will be your grandson. Then, in the fourfold yuga, at the end of the age, for the blessing of the worlds and the welfare of the Brāhmaṇas, I will be born again, O Brahmā, at the end of this age, with the beginning of the yuga, and in the first yuga of that kalpa. O Brahman, in the first Dvapara, when Vyasa himself appeared, I came at the end of that age for the sake of the Brahmanas. I will become the great sage named Shveta, adorned with a topknot, on the beautiful peak of the Himalayas, on the excellent mountain called Chagala. There, my disciples will also have topknots; their names will be Shveta, Shvetashikha, Shvetasya, and Shvetalohita. These four great-souled Brahmanas, accomplished in the Vedas, will attain supreme Brahmanhood, having realized the highest path of Brahman.” Thus, the sacred order and manifestation of Rudra’s forms, the structure of worlds, and the promise of divine revelation were revealed to Brahmā, who received them with reverence and devotion.