In the sacred narrative, a fierce and prideful being confronted the venerable sage, declaring with arrogance, “O best of Brāhmaṇa sages, you are now bound by me! Today, I shall take Śveta to the abode of Yama. What has your Rudra, the Lord of gods, ever done for you?” He mocked their devotion and worship, questioning the power and fruit of their offerings, and asserted his dominion over Śveta, claiming there was nothing to fear from their Lord. He sneered further, pointing to the liṅga before them, saying, “Within this liṅga, your Rudra, the great Lord, is established—the unmoving Mahādeva. But how is it that such a Lord is to be worshipped?” Yet, as these words were spoken, a wondrous event unfolded. Sadāśiva himself appeared, smiling gently, intent on protecting the devoted and destroying Death, the enemy of love and sacrifice, the adversary of Hara. Suddenly, the supreme Śiva, the three-eyed Tryambaka, emerged swiftly, accompanied by the gracious Ambikā, the faithful Nandin, and the lords of the gaṇas. Witnessing the presence of Bhava, Death was seized by fear, and instantly, Śiva bestowed life anew—so mighty was his power that Death himself fell down before the sage. A mighty roar resounded as Śiva, by his very gaze, struck down Death. The ender of death was slain, and the lords of the gods lamented loudly before Maheśvara. They bowed in reverence to Ambikā and Umā, while the great sages rejoiced at this victory. From the heavens, celestial beings showered cool, fragrant flowers upon the head of Bhava, the sage, in celebration. Astonished by the sight of Death’s defeat, the son of the mountain bowed in deep reverence to the imperishable Śiva, Śaṅkara. The vanquished Death, now childlike in mind, pleaded, “Be gracious,” addressing the Lord of sages, Maheśvara, and the leader of the gaṇas, Maheśvara’s attendant. The Blessed Lord, moved by compassion, showed favor to the best of the twice-born and entered him. Seeing Death’s destroyed and hidden body, he acted at once. Thus, it is taught: worship Mṛtyuñjaya, the conqueror of death—Śaṅkara, who grants both liberation and enjoyment to all—with devotion, O twice-born. What need is there for further words? Renounce all else and worship Bhava; with supreme devotion to him, sorrow will depart. At that time, when Brahmā spoke these words, the speakers of Brahman responded, “May devotion to the Lord of gods, to Rudra, the wielder of the bow, arise in us.” They inquired, “By what austerity, O god, or by what sacrifice or vow, do the twice-born become true devotees of the Blessed Lord?” Brahmā replied, “Not by gifts, nor by austerity, nor by knowledge, nor by sacrifices, oblations, vows, the Vedas, yogic scriptures, or restraints does devotion to Śiva arise. That supreme devotion comes only by his grace.” Hearing these words, all the great sages, weary with their wives and sons, bowed to the Grandfather, Brahmā. Thus, Pāśupata devotion brings success in righteousness, desire, and wealth; it grants victory to the sage and bestows conquest over death itself. In ancient times, Dadhīci, through devotion, overcame Hari, the lord of immortals. Brahmā continued, “I myself struck down decay with my foot and attained the firmness of a thunderbolt; even death was conquered by me through the praise of Mahādeva. By Mahādeva’s grace, death was conquered, just as the sage with the white body also overcame death.” The sages then asked, “O Lord, tell us how, by the grace of Bhava, the dwellers of the Devadaru forest found refuge in the Divine.” The blessed, self-born Lord spoke to those radiant souls in the Devadaru forest, aglow with the power of their austerities. He declared, “This god is Mahādeva, the Great Lord; beyond him, no higher state can ever be attained. He is the Lord of gods, seers, and ancestors; at the end of a thousand ages, he dissolves all embodied beings. As Maheśvara, he becomes Time itself, withdrawing all beings, and by his own power, he alone creates all creatures. “He is the one who bears the discus and thunderbolt, marked with the Srivatsa; in the Krita age, he is known as the Yogi, in the Treta as Sacrifice, in Dvāpara as the fire of time, and in Kali as the Banner of Dharma. These are Rudra’s forms, as recognized by the wise. “One should worship the liṅga that is square on the outside, eight-sided within its pedestal, and perfectly round and beautiful above. Darkness is Agni, passion is Brahmā, and clarity is Viṣṇu, the illuminator; though his form is one, these manifestations are declared as his aspects. Wherever that Brahman abides, united with yoga, there one should worship Īśāna, the imperishable Lord of gods. “The foremost brāhmaṇas, who have conquered anger and their senses, worship the liṅga properly, endowed with all auspicious marks. The liṅga should be as lovely as a thumb, perfectly shaped, universally approved, with a pedestal equal in height, eight-sided or even sixteen-sided. The pedestal should be well-formed, circular, divine, and bestow all desires; its base should be twice as wide, or equal, as is universally accepted. “The pedestal should have a cow’s mouth shape, one third of the whole, marked with auspicious signs, and a band all around, the width of a barley grain. It may be made of gold, silver, stone, or copper; the breadth of the pedestal should be three times its size on all sides. It may be round, square, hexagonal, or triangular, flawless on all sides, bright, and clearly marked with auspicious characteristics. “Having established, according to proper procedure, a vessel endowed with the marks of worship, one should place it at the center of the altar. Filled with gold and seeds, and consecrated by the brāhmaṇas with mantras, then one should bathe the liṅga with five pure and auspicious substances.” Thus, through the grace of Mahādeva and the proper worship of his form, the sages and all beings may find refuge, fulfillment, and liberation.