Sudarśana, filled with good fortune, found himself in a most unusual situation. A distinguished Brāhmaṇa stood before him, accompanied by Sudarśana’s own wife, and spoke plainly: “Today, Sudarśana, I am here with your wife for union. Tell me, what should be done now?” The Brāhmaṇa, having completed the act of love, declared, “O best of Brāhmaṇas, the act is done; I am satisfied.” Sudarśana, delighted by the outcome, addressed the Brāhmaṇa with joy, saying, “Enjoy her as you wish; I will depart, O best of Brāhmaṇas.” At that moment, the king of Dharma, overjoyed, revealed his true form and shone with great brilliance. He granted all that was desired and spoke, “O best of Brāhmaṇas, know this: I have not enjoyed her, not even in thought. Truly, I have not touched her. I came only to test your faith. By your virtue, O righteous one, death itself has been conquered by Dharma alone.” Praising the power of Sudarśana’s austerity, the king of Dharma departed. Thus, it is said, all guests must always be honored in this way. What more can be said, O best of the twice-born? Those bereft of fortune should seek refuge in Śaṅkara alone, swiftly and without hesitation. Upon hearing these words from Brahmā, the foremost of Brāhmaṇas, the assembled sages were troubled and bowed before Brahmā, their eyes filled with distress. They spoke, “O greatly fortunate one, our lives are disregarded and our women are distraught. Though we have seen Mahādeva, who is blameless, we have reviled him. He who is all-pervading, the wielder of the trident, bearer of the bow Pināka, the blue-red one, has been cursed by us. Yet, through ignorance, the power of our curse has been rendered ineffective by merely beholding him. “O Lord of the gods, please explain in order the renunciation by which we may again see the Lord of gods—fierce, formidable, and matted-haired.” Brahmā then instructed them: “First, having studied the Vedas with faith under a teacher, always reflecting on their meaning, and having vowed to follow the duties of a sage, O best of the twice-born—after completing Vedic study, or after twelve years, having bathed, taken a wife, and begotten virtuous sons—the sage should divide his property among his sons according to their proper means of livelihood. Having performed sacrifices such as the Agniṣṭoma to the Lord of sacrifice, he should then retire to the forest, worshiping the Supreme Self. There, he should live for twelve years, or even for a single year, sustained by fire. “Alternatively, for twelve fortnights or even twelve days, subsisting on milk and remaining peaceful, he should worship all the gods. When sacrifices are complete, he should offer the sacrificial vessels into the fire with mantras, place the earthen ones in water, and give the metallic ones to his teacher. He must give all his wealth to the Brāhmaṇas without reservation, bow to his teacher, and, detached, renounce the world. “Let him cut off his hair and tuft, discard the sacred thread, and offer five oblations into water, saying ‘bhūḥ svāhā.’ Thereafter, the ascetic should live in this way for liberation by Śiva—by vows, by fasting, or even subsisting on water. Or living on leaves, milk, or fruit, the ascetic becomes as if dead while alive; if not, then after six months or a year, he should endure the hardships of departure and the like for his own body. By acting thus, he attains union with Śiva, even through action. Indeed, even immediately, one endowed with devotion and firm vows attains liberation. “Whether by renunciation or by this very method, the devotee of Rudra attains liberation through auspicious vows, sacrifices, various gifts, oblations, and the study of various scriptures and the Vedas. Thus, by Śveta, death was conquered through devotion to existence by the great-souled one. May you, too, have devotion to Mahādeva, Śaṅkara, the Supreme Self.” When Brahmā spoke thus, the exalted sages became eager to hear the sacred story of Śveta. Brahmā then told them: “There was a sage named Śveta, illustrious and pure, whose lifespan had come to its end. He dwelt in a mountain cave, absorbed in worship, praising Maheśvara with deep devotion. With the sacred Rudrādhyāya, beginning with ‘namas,’ he worshiped with great faith. “In time, the radiant and mighty Time approached Śveta, for his allotted span had ended. Time, intent on taking the sage, appeared before him. Śveta, seeing Time and knowing his hour had come, remembered Śaṅkara and began to worship Tryambaka—the divine, fragrant Lord who increases nourishment. “Time, the terror of the worlds, smiled and said to Śveta, ‘Come, come, Śveta! What fruit is there for you from this rite? Is it Rudra, the Blessed Lord, Viṣṇu, or Brahmā, the Lord of the world? Who can save one seized by me, O best of Brāhmaṇas? What use is this fierce rite of yours to the Lord? I have come to take you to the realm of Yama, for your lifespan has ended.’ “Hearing these words of Bhairava, mingled with righteousness, the eminent sage cried out, ‘Alas, Rudra! Rudra! Rudra!’ With tears in his eyes, agitated and distressed, Śveta gazed at Mahādeva and looked at Time. “He declared, ‘What can you do, O Time, if the Lord Vṛṣadhvaja is present? In this liṅga is Śaṅkara, Rudra, the source of all the gods. For those devoted to existence, great-souled ones like me, what use is this, O mighty-armed one? Go, go as you have come.’ “Hearing these words, the enraged and fearsome Time—sharp-toothed, noose-bearing, terrifying—made a great lion’s roar, clapped his hands again and again, and bound the sage whose time had come. Thus, Time, having made his dreadful roar and clapped repeatedly, bound Śveta and spoke to him, determined to carry out his task.