O Shankara, knowledge is the clear discernment between what is sentient and what is insentient. When one is endowed with both knowledge and faith, there is no doubt that peace is attained—this is true dharma, O best of the twice-born. But now, listen as I reveal the most secret teaching, concerning the Supreme Lord who pervades all. Devotion naturally arises in existence, and with devotion, one finds liberation. Even those who may not be fit for other paths, the Blessed Lord—the Supreme Lord—is pleased with the devotee. He dispels all kinds of darkness, accepting offerings, meditation, sacrifice, austerity, and study. All acts of giving and learning, all forms of worship and ritual, are ultimately for the sake of devotion to existence. Even thousands of Cāndrāyaṇa rites and hundreds of Prājāpatya rites, and other monthly fasts, O best of sages, devotion remains supreme. Those who lack devotion to the Blessed Lord, who dwells in the mountain cave of this world, fall into suffering for their own enjoyment, but the devotee is liberated by their devotion. Simply by seeing devotees, O twice-born, people attain heaven and even more. Such blessings are not difficult for devotees; imagine how much more so for Brahma, Vishnu, Indra, and the others. Through devotion alone, sages gain strength and good fortune, as observed by Pinākin in Uma. Long ago, O twice-born, in Varanasi, the god Rudra, the Supreme Self, sat in Avimukta and spoke sweetly to the goddess. Parvati, addressed as Rudrani, asked, “Having obtained Rudra and this city of Varanasi, by what means is Mahadeva made subject, worshipped, and seen as the Lord? Is it through austerity, knowledge, or yoga? Tell me, O Lord.” Rudra, marked with the crescent moon and with a face like the full moon, smiled and recalled the story once told by Menā, wife of the mountain. He said, “Seeing the great-souled goddess long established on the mountain, O Devi, you have obtained this delightful city and are worthy to ask about it. For the sake of this place, the story was told by the mother, though forgotten here, O playful one. Even Pitamaha once asked, being foremost among questioners. Just as you now ask me to see the Brahman-essence, O pure one, so in the 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, called the universal form, 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 replied, “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 formerly 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.” Parvati then asked, “How did Brahma see Sadyojāta, Maheshvara, Vāmadeva, the great-souled, ancient supreme person? And Aghora and Īśāna as well—tell me properly.” The story of the twenty-ninth Kalpa, called Śvetalohita, was then revealed. In that era, as Brahma meditated on the supreme meditation, Kumara Śvetalohita arose, adorned with a crest. Seeing this illustrious Person, Brahma, the all-faced, placed in his heart the great soul, the Lord in the form of Brahman. Brahma became absorbed in meditation upon Sadyojāta; through meditative yoga, he realized the supreme and worshipped the god, the Lord. Brahma contemplated Sadyojāta as Brahman, and from this, at his side, appeared the renowned white ones: Sunanda and Nandana, along with Viśvananda and Upanandana. These great souls always surround that Brahman. Before him, shining with a white hue, the great sage named Śveta was born; from him was born Hara, of great brilliance. All those sages, with supreme devotion, took refuge in Sadyojāta Maheśvara, praising the eternal Brahman. Therefore, those twice-born who take refuge in the god, Lord of the universe, devoted to breath-control and with minds fixed on Brahman, are freed from sin, pure, and radiant with the brilliance of Brahman. They surpass Viṣṇu’s world and attain Rudra’s realm. Then, in the thirty-third Kalpa, called Rakta, Brahma, of great brilliance, assumed a red form. As Brahma meditated, desiring a son, there appeared a radiant Kumāra adorned in red. Wearing red garlands and garments, with red eyes and full of splendour, Brahma saw the great-souled Kumāra clad in red. Relying on supreme meditation, he realized the god, the Lord; bowing to him, the venerable Brahma, greatly restrained, paid homage. Thus, the story flows—revealing the supreme importance of faith and devotion, the ways in which the Supreme Lord is seen and worshipped, and the mysteries of the kalpas in which Brahma encountered the various forms of Maheshvara.