Withdrawn and concealed, yet supremely skillful and broad-chested, mighty-armed and radiant like a single, unobstructed light, there appeared a human form—dear to Nārāyaṇa. This being was untainted, his essence transcending the world, undisturbed and the destroyer of all agitation. He was worthy of praise, fond of hymns, himself a great praiser, and took the form of Vyāsa—utterly untroubled in mind. He was the very means to flawless attainment, a treasury of knowledge, unwavering in valor, tranquil-minded and never petty, the destroyer of all that is small and mean, and eternally beautiful. Foremost in courage, lord of the earth, master of divisions, lord of the night, supreme teacher of truth, vision, and guru—he was affectionate to all who sought refuge in him. He was the very essence itself, knower of essence, omniscient, and the support of all beings. Thus, with a thousand names, he was praised as the bull-bannered one. The mighty one then bathed him and worshipped him with lotuses, testing Hari by offering these lotuses in devotion to Maheśvara. But the lord of the world concealed one lotus from the offering. Deprived of a flower, Hari wondered at this mystery: “What has happened?” Understanding the situation, Hari, the support of all beings, plucked out his own eye and, with devotion and the utterance of that name, worshipped the teacher of the world. Witnessing Hari’s act of supreme devotion, the mighty Hara swiftly descended from the circle of fire. He appeared, resplendent as millions of suns, adorned with matted hair and a crown, his body enveloped in a garland of flames, divine and awe-inspiring, with sharp fangs and a terrifying aspect. He bore spear, club, mace, discus, lance, and noose, and with hands granting boons and fearlessness, he was clad in a tiger skin. Seeing Bhava thus—his body adorned with sacred ashes—Janārdana was filled with delight and immediately bowed to the god of gods. The gods, with Indra at their head, circled the three-eyed one in awe, but then fled; the world of Brahmā trembled, and the earth itself quaked. The radiance of Śambhu blazed for a hundred yojanas in every direction, above and below, and cries of “Alas!” arose from the earth. Then Mahādeva, Śaṅkara, as if smiling, looked affectionately upon Viṣṇu, who stood with joined palms, and spoke: “Now I have understood your divine purpose, O Janārdana. I grant you the splendid discus, Sudarśana. The form you have seen, which terrifies all the worlds, has appeared for your benefit, O steadfast one, and for the sake of your own being. Peace in battle, O Viṣṇu, brings suffering to the gods; for the peaceful, a weapon is peaceful—what use is there in a peaceful weapon? For the peaceful in battle, their weapon is indeed peace; for ascetics, peace is strength; by peace, the warrior cuts the strength of his foe and increases his own. “When the gods are not at peace, my imperishable form is to be contemplated. O slayer of the gods’ enemies, what use is a weapon for fighting? Forgiveness is not to be practiced in battle, O slayer of the gods’ enemies, whether in the future, the past, in weakness, or when surrounded by your own people. But in times not right, or in unrighteousness or calamity, O slayer of foes, having spoken thus, he gave the discus, shining like ten thousand suns. He also bestowed an eye upon Viṣṇu, the leader of the worlds, resembling a lotus; from that time onward, Viṣṇu was known as “Lotus-eyed.” Having given him the eye and the discus, Nīlalohita touched Viṣṇu with his beautiful hands and spoke: “I am the bestower of boons—choose the highest boon you desire. By your devotion, O best of men, I am truly won over by you.” Thus addressed by the god of gods, Viṣṇu bowed and replied, “May I always have devotion to you, O Mahādeva; grant me this supreme boon. I desire nothing else, for your devotees, O Lord, know no distress.” Hearing these words, Mahādeva was filled with great compassion. He touched Viṣṇu and bestowed faith upon him, the one adorned with the cool-rayed moon, and spoke thus to Acyuta, the supreme self: “By my grace, you shall be devoted to me, worshipped and honored by gods and demons alike, O best of the gods—there is no doubt. When Satī, the daughter of Dakṣa with beautiful eyes, reproaches her mother and father, Dakṣa, she will become the queen of the gods. O virtuous one, at that time, the divine daughter of Himavat, your auspicious sister, the goddess Umā, will also be yours, O Viṣṇu. By the command of Brahmā, you shall give that virtuous one to me; and thus related to me, you will be honored among all beings. From that moment, you will see me, Śaṅkara, in a divine form, gracious and friendly to you as to your own self.” Having spoken thus, the blessed Rudra, blue and red in hue, disappeared. And the blessed Janārdana, in the presence of the gods, together with the sages, requested the great god Brahmā for the splendid divine hymn to the Lotus-born, which I have now recited. Whoever recites, hears, or causes the best of the twice-born to hear this, gains for each name the fruit of gold. He attains the merit of a thousand horse sacrifices; and if he bathes Rudra with ghee and other offerings in a pure vessel, by worshiping Śiva, the Lord, with these thousand names in faith, he too attains the fruit of a thousand sacrifices, as did the lords of the Asuras. He becomes worthy of worship by Rudra and gains his favor. Thus, the Lotus-born spoke to Janārdana. Having bowed to him, the Lord of gods, the teacher of the world, they departed. Therefore, O sinless twice-born, one should worship with the thousand names.