Nonviolence, perfect tranquility, and dedicated austerity are the virtues declared for those who truly seek the highest good. Such a person considers the well-being or harm of all beings as their own, acting with equal regard for others as for themselves. When one repeatedly acts in this way, their entire conduct is known as compassion. Whatever desirable result is gained in proper order, through fairness and justice, is to be accepted. In the matter of giving, gifts should be offered in accordance with the recipient’s qualities, but the nature of the giver must also be considered. Thus, giving is said to be of three kinds: inferior, middling, and superior. Sharing with all beings out of compassion is the middle kind; but the highest dharma is that which is prescribed by scripture and tradition, guided by the duties of one’s social class and stage of life. That dharma which is not opposed to the conduct of the virtuous is called good. One who renounces the fruits of action, free from delusion, is said to possess the very nature of Shiva. Such a person, detached from all attachments and steadfast in discipline, is truly a yogi. Yet, one who remains unattached to sense objects merely out of fear, after careful reflection, is not the same. The one who is not greedy, who is self-controlled, who does not yield even when requested from all sides—whether for his own sake or for others—and whose senses do not act falsely, is marked by true tranquility. Such a person is undisturbed by unpleasant experiences and does not exult in the desirable. Withdrawal from both delight and sorrow is called dispassion; and renunciation is the abandonment of all actions, whether already performed or not yet done. Renunciation means giving up both good and bad actions. In this world, as insentient nature transforms from the unmanifest to the undifferentiated end, knowledge is said to be the discernment between the sentient and the insentient. Thus, for one endowed with knowledge and faith, O Shankara, there is no doubt that peace is attained. This is the dharma, O best of the twice-born. But now, I will tell you the most secret teaching concerning the Supreme Lord who pervades all. There is no doubt that devotion arises in existence, and with it, one is liberated. Even for those deemed unfit, the Blessed Lord, the Supreme Lord, is pleased with devotion. He is indeed pleased, dispelling all darkness, when one practices knowledge, offers oblations, meditates, sacrifices, performs austerity, and studies. Giving, and all study, are ultimately for the sake of devotion to the Supreme Existence, without doubt. Even with thousands of Cāndrāyaṇa rites, hundreds of Prājāpatya rites, and other monthly fasts, devotion is supreme, O best of sages. Those without devotion to the Blessed Lord, who dwells in the mountain cave of this world, fall into delusion for their own enjoyment. But the devotee is liberated by devotion. By merely seeing devotees, O twice-born, people attain heaven and more. For devotees, such things are not difficult; how much more so for Brahma, Vishnu, Indra, and the rest. By devotion alone, sages gain strength and good fortune, as it is said, having observed Uma by Pinākin. Long ago, O twice-born, in the holy city of Varanasi, the god Rudra, the Supreme Self, sat in Avimukta and spoke sweetly to the goddess. Parvati, addressed as Rudrani, asked: “O Rudra, having obtained you and this city of Varanasi, by what means is Mahadeva made subject, worshipped, and seen as Lord? Is it through austerity, knowledge, or yoga? Tell me, O Lord.” Thus she spoke, looking upon Shankara. He, marked by the crescent moon and with a face like the full moon, smiled and remembered a story once told by Menā, wife of the mountain. Seeing the great-souled goddess’s long-standing presence on the mountain, he said, “O Devi, you have obtained this delightful city; you are worthy to ask about it. For the sake of this place, the mother once told this story, but it was forgotten here, O playful one. Formerly, even Pitamaha asked, being foremost among questioners. Just as you now ask to see the Brahman-essence, O pure one, in a former Kalpa, Brahma saw me: white in color, with a white form. Sadyojāta appeared in white, Vāmadeva in red, Pitamaha saw Tatpuruṣa in yellow, and Aghora, the Lord, in black. Īśāna, known as the universal form, then spoke of me as the universal form. Vāmadeva, Tatpuruṣa, Aghora, Sadyojāta, Maheshvara—by Gayatri I was seen by you, O god of gods, Maheshvara. By what means is Mahadeva made subject, meditated upon, and where, O source of radiance? He is to be seen and worshipped; thus, O Devi, you should speak, O Shankara.” I said: “Only by faith is he made subject, O lotus-born. He is to be meditated upon in the linga, seen by Vishnu in the ocean of waters, worshipped in the five-faced form by five pure Brahmins. I was seen by you today through devotion, O egg-born, teacher of the world. He also spoke to me, and I gave him the meaning of devotion. With devotion, O goddess of the gods, he saw me as the Lord in the heart. Therefore, by faith one is made subject and seen, O daughter of the supreme mountain. He is always to be worshipped in the linga, without doubt, by Brahmins with faith. Faith is the highest, subtle dharma; faith is knowledge, offering, and austerity. Faith is heaven and liberation; I am always seen by faith.” Then Parvati asked: “How did Brahma see Sadyojāta, Maheshvara, Vāmadeva, the great-souled, ancient supreme person? And Aghora and Īśāna as well—tell me properly.” The twenty-ninth Kalpa is to be known as Śvetalohita. In that Kalpa, as Brahma was engaged in supreme meditation, Kumara Śvetalohita, adorned with a crest, arose. Seeing that illustrious Person, Brahma, the all-faced, placed the great soul—the Lord in the form of Brahman—in his heart. Then Brahma became absorbed in meditation upon Sadyojāta; having realized the Supreme through meditative yoga, he worshipped the god, the Lord.