The exalted sages gathered and humbly addressed Brahmā, the Lord of the gods, seeking knowledge of the sacred path of renunciation that would grant them vision of the Supreme Lord—he who is fierce, formidable, and adorned with matted hair. They implored him, “O Lord, please explain in detail the renunciation by which we may behold the Lord of gods.” Brahmā replied, “First, one must study the Vedas with unwavering faith under a worthy teacher, always reflecting on their meanings and vowing to uphold the duties of a sage. After completing this period of Vedic study, or after twelve years, one should bathe, marry, and beget virtuous sons. When the time is right, the sage should divide his property among his sons according to their proper means of livelihood and perform sacrifices, such as the Agniṣṭoma, to honor the Lord of sacrifice. “Having fulfilled these duties, the sage should retire to the forest and worship the Supreme Self there. He should live in the forest for twelve years, or even for a single year, sustained only by fire, or for twelve fortnights, or even twelve days, subsisting on milk and remaining peaceful, worshipping all the gods. After performing these sacrifices, he must offer the sacrificial vessels into the fire with mantras, place the earthen ones in water, and give the metallic ones to his teacher. “Then, giving all his wealth to the Brāhmaṇas without reservation, bowing down to his teacher with detachment, the ascetic should renounce. He should cut off his hair along with the tuft, discard the sacred thread, and offer five oblations into water, each time saying ‘bhūḥ svāhā.’ Thereafter, the ascetic should live solely for liberation by Śiva—practicing vows, fasting, or even subsisting on water, or living on leaves, milk, or fruit—thus becoming as if dead while still alive. If unable, he should do so after six months or a year. “The ascetic must endure the hardships of departure and other trials for his own body. By acting in this way, he attains union with Śiva, even through action. Indeed, one who is endowed with devotion and firm vows attains liberation immediately. Whether by renunciation or by this very method, a devotee of Rudra attains liberation through auspicious vows, sacrifices, gifts, oblations, and by the various scriptures and Vedas he has mastered. “In this way, Śveta, the great-souled sage, conquered death through his devotion to existence. May you too be devoted to Mahādeva, Śaṅkara, the Supreme Self.” Hearing this, the foremost Brāhmaṇas and exalted sages became curious about the sacred story of Śveta. They inquired further, and Brahmā continued: “There was once a sage named Śveta, illustrious and wise, whose lifespan had reached its end. He dwelled in a mountain cave, absorbed in worship, and praised Maheśvara with deep devotion. With the sacred Rudrādhyāya, beginning with ‘namas,’ he offered his worship. At that moment, Time itself, radiant and powerful, approached Śveta, for his allotted span had come to an end. “Time, intent on seizing him, appeared before the sage. Śveta, seeing Time, remembered Śaṅkara, even though his time had come. That virtuous soul began to worship Tryambaka, recalling him as the divine, fragrant one who increases nourishment. “Time, the terror of the worlds, smiled and spoke to Śveta: ‘Come, Śveta! What fruit will you gain 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—within a moment, you will reach the realm of Yama. Since your lifespan is ended, I am here, ready to take you.’ “Hearing these words of Bhairava, mingled with righteousness, the eminent sage cried out, ‘Alas, Rudra! Rudra! Rudra!’ He gazed at Mahādeva, his eyes brimming with tears, distressed and agitated, yet steadfast in his devotion. “Śveta 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 your power? Go as you have come.’ “Enraged, Time—sharp-toothed, terrifying, bearing a noose—let out a great lion’s roar, clapped his hands, and bound the sage whose time had come. He proclaimed, ‘You are bound by me, O best of Brāhmaṇa sages! Today, I am taking Śveta to the abode of Yama. What has your Rudra, Lord of gods, done for you? Where is your devotion, your worship, and the fruit of your worship? Where am I, and where is my fear? Śveta, you are indeed bound by me. In this liṅga, your Rudra, the great Lord, is established; that unmoving Mahādeva—how can this great Lord be worshipped?’ “Then, at that very moment, Sadāśiva himself appeared, smiling, to slay the one who had come to kill, to destroy Death—enemy of Smara, the sacrificer, Hara. Swiftly emerged the supreme Śiva himself, the three-eyed Tryambaka, together with Ambikā, Nandin, and the lords of the gaṇas. “Śiva instantly bestowed life upon Śveta, and the mighty one—Time—fell down in the presence of the sage. He roared loudly, but, seeing the ender of death before him, was slain by the very gaze of Bhava. “The lords of the gods lamented loudly to Maheśvara. They bowed to Ambikā and Umā, while the great sages rejoiced. The beings of the sky showered beautiful, cool, and fragrant flowers from the heavens upon the head of Bhava, the sage. Beholding Death vanquished, the astonished son of the mountain bowed in reverence to the imperishable Śiva, Śaṅkara.” Thus ends the sacred story of Śveta, who conquered death through devotion to the Supreme Lord.