The pavilion that had been constructed was a marvel to behold, resplendent not from a single pillar but from many, each shimmering with the brilliance of pure gold. Its beauty was heightened by garlands of pearls that hung gracefully, and its radiance was further enhanced by the glow of precious gems. Pillars of beryl stood proudly, supporting the structure, while delicate networks of bells encircled the space, their gentle tinkling mingling with the air. Everywhere, exquisite jewels sparkled, and the pavilion was designed to face in all directions, welcoming all who approached. Within this auspicious setting, a most excellent and sacred seat was carefully arranged. Before it, a footrest studded with blue sapphires gleamed invitingly. On either side of the seat, two vessels of water were placed, their surfaces adorned with blossoming lotuses and filled with the purest, most sacred water. Surrounding the area were a thousand water vessels—crafted variously from gold, silver, copper, and clay—each filled with water collected from every holy place. All that was needed for a divine ceremony was gathered: celestial garments, heavenly fragrances, armlets, earrings, a splendid crown, and a radiant necklace. The great-souled Brahma himself bestowed a parasol with a hundred spokes, along with a yak-tail fan, symbols of supreme honor. Another fan, adorned with conch necklaces and fair limbs, shone like the moon, its handle wrought of gold and its yak-tail splendid. Airavata, the noble elephant, and another stately elephant were worshipped in the ceremony. The divine architect Vishvakarma fashioned a golden crown, while flawless earrings, the mighty thunderbolt weapon, a golden thread, and two armlets were also offered. From every direction, the Ganapas, revered by the gods, brought a multitude of diverse and precious items without hesitation. When all was ready, the gods led by Indra, the hosts led by Narayana, the sages, the blessed Brahma, and the nine Brahmas themselves assembled. All the worlds, with their divine beings, arrived joyfully to witness the event. When everyone had gathered, the blessed supreme lord instructed Pitamaha, the Grandfather Brahma, to perform the necessary rites. Pitamaha, ever obedient, acted according to the command. With deep concentration, Brahma conducted all the rites of consecration. He himself worshipped and anointed the one to be honored. Then Vishnu, followed by Shakra and the guardians of the worlds, each performed the anointing of the lord of the Ganas, all in accordance with Shiva’s command. The sages raised their voices in praise, and the ancestors, led by the most illustrious, joined in their adoration. As these hymns resounded, Vishnu—the lord of all worlds—bowed with folded hands raised to his head, and with focused mind, spoke words of victory. The leaders of the hosts, the gods, and even the asuras together praised and consecrated the honored one, alongside Brahma. By the supreme lord’s command, a sacred marriage was performed there. The goddess Suyaśā, daughter of the Maruts, became his wife. A parasol, radiant as the moon, was presented and adorned by her, and she was accompanied by groups of women holding fly-whisks in their hands. Together, she and I sat upon the supreme throne, which Mahalakshmi herself had decorated with a splendid crown and other ornaments. A most excellent necklace was obtained and placed around the goddess’s neck. The lord of bulls, a white elephant, a lion, and a lion-banner were also present. A magnificent chariot and a golden parasol, shining like the disc of the moon, were bestowed. Even now, O mighty one, there is none who can be considered my equal. With his family and kin, the lord ascended the bull. Accompanied by the goddess and me, Shiva departed. As the goddess Bhavā and I were seen by the assembled hosts—sages, divine rishis, and siddhas—they humbly requested to receive the Pāśupata command, O twice-born one. Then, by Shiva’s direction, Nandikā, the devoted attendant of the mountain-born’s husband, granted them the auspicious Pāśupata command. Thus, the sages, having received that sacred command from the foremost sage, became devoted to Bhava. In this way, one should worship. Whoever utters the name of Bhava without bowing incurs a sin as grave as killing a Brahmin ten times—a most terrible transgression. Therefore, always, one should recite with reverent bowing; by bowing first, and at the end, one attains the state of Shiva. At this point, Sūta, you have narrated all concerning Śaṅkara. Now, please speak of the essential nature of Rudra, who is the very soul of all. The worlds—Bhū, Bhuvaḥ, Svar, Mahas, Jana, Tapas, and Satya—as well as Pātāla, the realms of hell, and countless oceanic abysses, all exist by his grace. The stars, planets, moon, sun, the steadfast Dhruva, the seven sages, the celestial beings, and all others—all these are sustained by him. By his power, all these are created, O best of the twice-born. He is established as the totality, the soul of all, always as Shiva. Yet, bewildered by his Māyā, the deluded cannot recognize the soul of all—the great soul, the great god, the great lord. The body of that god, Rudra, is indeed the three worlds themselves. Therefore, bowing to him, I shall speak of the auspicious arrangement of the worlds. Earlier, I have recounted the creation of the cosmic egg; now I shall describe the nature of the worlds within the Brahmāṇḍa. The earth, the atmosphere, heaven, the world of Mahar, Jana, Tapas, and Satya—these seven auspicious worlds arise from the cosmic egg. Beneath these, O twice-born, are seven realms called Talas, beginning with Mahātala; and below them, in order, are the hells. Mahātala itself is adorned with gold and all manner of gems, with splendid palaces and various abodes belonging to Bhava. Thus, the worlds and their wonders are revealed, all by the grace and power of the supreme lord.