In the beginning, the Blessed One meditated upon Īśāna, the Supreme Lord, envisioning Him in a wondrous form. She—the universal turban, the universal fragrance, mother of all and the great bee—was present, embodying the essence of creation. Pitāmaha, pure as crystal and adorned with every ornament, focused his mind in deep meditation upon this Lord. With reverence, Pitāmaha worshipped Īśāna, the omnipresent ruler of all, offering salutations: “Om Īśāna, salutations to you; Mahādeva, salutations to you.” He continued, “Salutations to you, Īśāna, Supreme Lord of all knowledge; salutations to you, Bull-bannered Lord of all beings.” He honored the Lord of Brahmā, and Brahmā Himself, praying that Śiva, Sadāśiva, always bring auspiciousness. Pitāmaha addressed Sadyojāta, the Lord of gods and embodiment of Om, repeating his salutations, declaring his refuge and devotion. He offered salutations in states of non-being, being, and beyond, beseeching the radiant Lord, the source of existence, for favor. He praised Vāmadeva, the eldest and bestower of boons, and Rudra, the measurer of Time, offering salutations again and again. He honored Vikaraṇa, the strong one of Time’s color, always among the mighty, and the destroyer of strength, Lord of all beings and subduer of creatures. Pitāmaha saluted the god of exalted mind and radiance, Vāmadeva, the gentle and great soul, Rudra the bestower of boons and destroyer of Time, and the eldest and best among souls. Thus, with this hymn, Pitāmaha worshipped the Lord of gods, the Bull-bannered one. It was declared that whoever recites this hymn even once will attain the world of Brahmā. If it is recited or heard by the twice-born at a śrāddha, the highest state is attained. Absorbed in meditation and offering salutations, Pitāmaha was present. The Blessed Lord appeared, saying, “I am pleased with you. What do you desire?” Pitāmaha bowed and addressed Maheśvara with purified speech, expressing his wish to understand the universal form—the universal cow, the most auspicious ruler. He asked, “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 is her power and her actions?” Hearing these words, the Lord of gods, the Bull-bannered One, spoke to the divine bull and to Brahmā, the self-born, revealing the secret of all mantras, pure and nourishing. He said, “Listen to this supreme secret, as it was at the beginning of creation; so it is, and whoever abides accordingly is considered of universal form.” He explained, “This is the seat of Brahmā, which you have attained; above you is the auspicious state of Viṣṇu. By Viṣṇu, pure and from my left side, or by Vaikuṇṭha, this is the thirty-third kalpa. A hundred times a hundred thousand kalpas have passed, those of the self-born. Listen, O Lord of gods, O great-minded one. He is known as Ānanda, established in bliss, of the Māṇḍavya lineage, who attained sonship to me by austerity. In you reside 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—contentment, nourishment, action, and grace—these thirty-two virtues are known by the name of thirty-two syllables. Nature is ordained, O Brahman; the great goddess is your offspring, and also of blessed Viṣṇu and others. This blessed Goddess is my offspring, established, four-faced, womb of the world, nature, the cow, established. She is called Gaurī, Māyā, Vidyā, Kṛṣṇā, Haimavatī, the chief, and Prakṛti, as declared by those who contemplate reality. Know her as the unborn, the one, red, white, and black, creating all beings of similar form. I am the unborn—know me as her, the universal form, Gāyatrī, the universal cow, by understanding.” Having spoken thus, the Supreme Lord created. From the side of the Goddess, all-formed boys appeared—some with matted hair, some shaven-headed, crested, and half-shaven—born by the yoga as described, full of great energy. At the end of a thousand divine years, having worshipped Maheśvara, he firmly established himself in the yoga composed of the complete teaching of dharma. The disciples, with controlled selves, entered into Rudra, the Lord. Thus, in brief, the origin of the Sahya and other mountains was spoken. Whoever recites, hears, or causes the best of the twice-born to listen attains union with Brahma by the grace of the Supreme Lord. The question arose: how did the linga arise in the linga, having worshipped Śankara? What is the linga, and who is the lingin? Suta was asked to speak, for the gods and sages, having bowed to the Grandfather, wished to know, “O Lord, how did the linga come to be? How is Maheśvara Rudra to be worshipped in the linga?