After observing a day and night of fasting and bathing in holy waters, a devotee is to approach Śiva and, in his presence, drink the sacred kuśa grass mixture. With deep reverence, he recites the Brahma mantra and performs the prescribed acts of purification. Such is the power of this sacred observance that even those burdened with the gravest of sins—whether it be the slaying of a Brahmin, the destruction of a fetus or a hero, the killing of a teacher, or the betrayal of a friend’s trust—can be purified. Thieves, those who steal gold, those who violate their teacher’s bed, habitual drunkards, those attached to outcast women, or those who violate another’s wife; those who destroy Vedic offerings, kill cows, slay their mother or father, drive away the gods, or desecrate the liṅga—all these, and even countless other sins, whether committed in thought, word, or deed, find absolution through this rite. Upon completion, the devotee is immediately released from the bonds of even hundreds of births, such is the secret revealed by the grace of Aghoreśa. Therefore, it is said that a twice-born should always recite these purifying mantras to cleanse themselves of all sin. Now, O foremost among sages, listen as another cosmic cycle of Brahmā is revealed, known as Viśvarūpa, wondrous beyond measure. When the great dissolution had ended and creation began anew, Brahmā, longing for sons, turned his mind in meditation toward the Supreme Lord. From his contemplation arose a great sound—Sarasvatī herself, of universal form, adorned with the garland and garments of the cosmos, and wearing the sacred thread of the universal sacrifice. She appeared bearing the universal turban, suffused with the fragrance of all creation, the mother of all beings, and the great bee. In this magnificent form, the Blessed One meditated upon Īśāna, the Supreme Lord—pure as crystal, resplendent with all ornaments. With unwavering focus, Pitāmaha (Brahmā) worshipped Īśāna, the omnipresent Lord of all, reciting: “Om Īśāna, salutations to you; Mahādeva, salutations to you.” He offered further salutations: “To you, Īśāna, Supreme Lord of all knowledge; to you, Bull-bannered Lord of all beings; to the Lord of Brahmā, to Brahmā, and to the one of Brahmā’s form; may Śiva, Sadāśiva, always grant me auspiciousness. O Lord of gods, embodiment of Om, Sadyojāta, I take refuge in you—salutations again and again. To you, who exists in being and non-being and beyond, O radiant source of all, grant me your favor.” He continued: “Salutations to Vāmadeva, the eldest and bestower of boons; to Rudra, to Time, to the measurer of all things. Salutations to Vikaraṇa, of the color of Time, strong among the strong. Salutations to you who destroys and grants strength, who takes the form of Brahmā, Lord of all beings, subduer of creatures. O god of exalted mind, O radiant one, gentle great soul—salutations to you. To Rudra, bestower of boons, destroyer of Time, great soul—salutations.” Thus, with this hymn, Brahmā worshipped the Lord of gods, the Bull-bannered one. It is said that whoever recites this hymn even once attains the world of Brahmā, and if it is heard by twice-born men at a śrāddha, the highest state is attained. In this way, Pitāmaha remained absorbed in meditation and salutation. Then, the Blessed Lord spoke: “I am pleased with you. What do you desire?” Bowing low, Pitāmaha addressed Maheśvara with purified speech, saying, “O Supreme Lord, this universal form of yours, the universal cow, is the most auspicious ruler. I wish to know her true nature—who is this blessed Goddess, four-footed and four-faced? How is she described as four-horned, four-mouthed, four-tusked, four-breasted, four-armed, four-eyed, and of universal form? What is her name and lineage? Whose is she? What are her powers and actions?” Hearing these words, the Bull-bannered Lord of gods revealed the supreme secret to the divine bull and to Brahmā, the self-born—the secret of all mantras, which is pure and bestows nourishment. “Listen to this supreme secret, just as it was at the beginning of creation. So it is even now, and whoever abides by it is considered of universal form. This is the seat of Brahmā which you have attained, O Lord, and above you is the auspicious state of Viṣṇu. By Viṣṇu, who is pure and arose from my left side, or by Vaikuṇṭha, from then on, this is the thirty-third kalpa. A hundred times a hundred thousand such self-born ones have passed. Listen to this, O great-minded one. He is to be known as Ānanda, established in bliss, of the lineage of Māṇḍavya, who by austerity attained sonship to me. In you are found Yoga and Sāṃkhya, austerity, knowledge, ritual acts, truth, reality, compassion, Brahman, non-violence, good intellect, and forgiveness. Meditation, the object of meditation, self-control, peace, knowledge and ignorance, understanding, fortitude, beauty, ethics, fame, intelligence, modesty, vision, and Sarasvatī—all these virtues abide in you. Contentment, nourishment, action, and grace are established as well. These thirty-two virtues are known by the name of thirty-two syllables. O Brahman, nature is ordained; the great Goddess is your offspring, as well as the offspring of the blessed Viṣṇu and others. This blessed Goddess is my own offspring, established, four-faced, the womb of the world, nature herself, the cosmic cow, firmly established.