In reverence and awe, salutations were offered to the blue-haired one, the wealthy, the white-throated, and the matted-haired Lord—he who adorns himself with serpents as ornaments. Again and again, homage was paid to the mighty rider of the bull, the destroyer and creator of all, the supremely heroic, the delight of heroes, the lord of Rāma—the mighty one himself. Salutations were given to the king of kings, who is sought by sovereigns, to the lord of all protectors, the one who severs the branches of protectors. Praise was heaped upon the Lord, adorned with armlets and known as the lord of cowherds. Śrīkaṇṭhanātha, the wielder of the club, was honored again and again. Homage was offered to the lord of the world, the very essence of the Vedas and scriptures, the bearer of the bow, and the royal swan. The Lord, adorned with golden bracelets and necklaces, wearing a serpent as the sacred thread, with a garland of serpent earrings, and a snake as his girdle, was worshipped with deep devotion. To Śiva, who holds the Vedas within himself, who is the very womb of the universe, salutations were offered. Thus, Brahmā, together with Hari, praised him as 'Virarāma.' This excellent and holy hymn, it is said, destroys all sins; whoever recites it or has it recited before Brahmins learned in the Vedas attains the world of Brahmā, even if engaged in sinful deeds. Therefore, it is enjoined that one should always recite or have this hymn recited before auspicious Brahmins for the purification from all sins, as spoken by Viṣṇu himself. Then Mahādeva spoke, his voice gentle and full of grace: "I am pleased, O best of the gods. Behold me, Mahādeva; let all your fears be dispelled." He declared, "You two, of great strength, were born from my body before. This is Brahmā, the grandfather of the worlds, at my right side. And on my left is Viṣṇu, the soul of the universe, born from my heart. I am well pleased with you both; ask for the boon you desire." Having spoken thus, the Supreme Lord touched Viṣṇu with his auspicious, compassionate hands. Overjoyed, Nārāyaṇa bowed to Maheśvara and addressed the Lord, who is both within and beyond the liṅga, saying, "If you are truly pleased and a boon is to be granted to us, may we always have unwavering devotion to you." The Lord, adorned with the cool-rayed moon, granted Brahmā and Viṣṇu unwavering faith in himself. Nārāyaṇa, with humility, knelt and bowed deeply to the Lord of the universe, speaking softly and with self-control: "O Lord of gods, Lord of lords, you have come here because of the excellent dispute between us, to bring an end to our quarrel." Hearing these words, Hara spoke again to Hari, who stood with bowed head and joined palms, a gentle smile upon his face. "O King of the earth," Hara said, "you are the creator of dissolution, maintenance, and creation. O child, O Hari, O Viṣṇu, protect all this—the moving and the unmoving. Know that I am indeed divided threefold as Brahmā, Viṣṇu, and Bhava, by the qualities of creation, preservation, and dissolution, yet I am the Supreme Lord, indivisible. Abandon delusion, O Viṣṇu, and protect this Grandfather (Brahmā). In the Padma Kalpa, he will be your son, and you will be his Grandfather. Then you will see me in this way, and so too will the lotus-born one see me." Having spoken thus, the Blessed Lord vanished on the spot. From that time onward, the worship of the liṅga became firmly established in the worlds; the liṅga altar is the great goddess, and the liṅga itself is the great Lord manifest. Because of dissolution, it is called liṅga, for there all the gods reside. Whoever recites the liṅga narrative daily in the presence of the liṅga attains the state of Śiva; there is no need for further deliberation. Now, how, in the Padma Kalpa of old, did Brahmā, the lotus-born, arise, and how did the supreme person see Bhava through him? Hear this in detail: There was, in the beginning, a single, terrible ocean, undivided and filled with darkness. In the midst of that vast ocean, Hari, the consort of Śrī, bearing conch, discus, and mace, adorned with a crown, cloud-hued and lotus-eyed, was present. The supreme person, source of all beings, with eight arms and a mighty chest, was Nārāyaṇa, the all-pervading one, emanating from his own mouth. Assuming the state of yoga, the master of yoga, possessing inconceivable power, he shone with unmatched brilliance and was adorned by a thousand serpent hoods. Spreading the coils of the great serpent as a noble couch, the Lord lay upon that vast, lofty bed in the great ocean. Thus, Viṣṇu, the mighty Lord, rested there, delighting in his own self, his actions effortless and playful. From his navel arose a lotus, a hundred yojanas wide, radiant like the rising sun, with a great stalk and immense height. As the praised one sported thus, near him appeared Brahmā, the golden-embryo, lotus-born, golden-hued, and beyond the senses. The four-faced one, with wide eyes, arrived, adorned with divine, splendid, and fragrant beauty. Seeing Brahmā, whose gaze was auspicious, playing with a lotus, Viṣṇu approached with wonder and addressed him with gentle, pleasing words: "Who are you, O one who has taken refuge in the midst of the waters?" Having heard these auspicious words of Brahmā, Acyuta rose from his couch, his eyes wide with astonishment, and replied, "In every cycle, I am the refuge.