Parvati, the Divine Mother, addressed Vishnu with a subtle and profound question: “You are the womb and I am the seed. How then is Maheśvara, the Great Lord Śiva, regarded as the bearer of the seed? This mystery troubles me—please resolve this hidden doubt of mine.” Understanding the depth of her inquiry and recalling the diverse origins of Brahmā, ruler of the worlds, Hari—Vishnu—prepared to answer this supreme question, which touches the very heart of resemblance and creation. He spoke: “There is nothing greater, nor more secret, than this being of whom you ask. This is the supreme abode of the great, the seat of Śiva, especially for those who are devoted to the inner self. The self, in its true nature, is established in two ways: Maheśvara is both the unmanifest, without parts, and the manifest, with parts. He alone knows the workings of māyā, whose nature is deep and unfathomable. In the beginning, the first seed of the linga—akin to you—arose from him. That seed, united with my womb, in the course of time, produced the golden egg within that womb. For a thousand years, this egg rested upon the waters; and at the end of those thousand years, it was split by the wind. From this division, one shell became the sky, the other became the earth, and its thick, lofty membrane became that golden mountain. From this conjunction, the Supreme Lord of the gods, the blessed Hiraṇyagarbha—he of four faces—was born. When Hiraṇyagarbha beheld the world, he saw it empty, extending up to the stars, planets, moon, and sun. He meditated, wondering, ‘Who am I?’—and then, O Kumāras, I too came into being. The ascetics who were your elder brothers among the sages—at the end of another thousand years—were born as your sons from that same source. Radiant as fire among the worlds, with eyes as long as lotus petals, the illustrious Sanatkumāra and Ṛbhu, both steadfast in pure celibacy, appeared. Alongside them were Sanaka, Sanātana, and Sanandana—all born at the same time, blessed with insight beyond the senses. These sons, embodiments of intuitive wisdom and causes of the world’s stability, do not engage in actions and are free from the threefold afflictions. For all beings, life and death and repeated birth are bound with little happiness and much suffering, with old age and sorrow. Even the happiness of heaven is slight, and suffering abounds in hell. Knowing this doctrine, one must accept the certainty of fate. When your sons—Sanaka and the others—saw Ṛbhu and Sanatkumāra under your guidance, they abandoned the three qualities. Possessed of great energy, they set forth on the path of knowledge. Thus, when Sanaka and his brothers proceeded among those three, you, O pure one, will become deluded by the māyā of Śaṅkara; as the cycle turns, your awareness will be lost. Yet, at the end of the cycle, the remaining beings—both subtle and earthly—are said to awaken through the divine māyā that pervades all. Just as mountain Meru is called the world of the gods, so too should you recognize this greatness of the best among gods. Know the true nature of the Lord, and know me—lotus-eyed—as Mahādeva, the great being, the bestower of boons and the master of all beings. With the sacred syllable Oṃ and the Sāman hymns, bowing to the teacher of the world, both you and I, if angered, could burn this world with our very breaths. Understanding this great yoga, rising up with tremendous power, I will place you at the forefront and together we shall praise the One whose radiance blazes like fire. Then, placing Brahmā at the head, he of the Garuḍa banner—Vishnu—along with those of the past, future, and present, began to offer praise. With names and Vedic meters, he uttered this hymn: “Salutations to you, O blessed one, of excellent vows and infinite splendor! Homage to the Lord of the field, to the bearer of the seed, to the one armed with the spear; homage to the noble phallus, the one worthy of worship, the staff-bearer, the one of potent seed. Homage to the eldest, the best, the first and foremost; homage to the venerable, the worshipful, the one born instantly. Homage to the dweller in caves, the Lord of vessels, the one whose garment is the sky; homage to the Lord of beings, beginning with us. Homage to the Lord of the Vedas, to the Lord of the Smṛtis; to the Lord of actions and gifts, to the Lord of all substances. Homage to the Lord of Yoga, to the Lord of Sāṃkhya, to the Lord of sages firmly established. To you, Lord of the stars, homage; to the Lord of planets, homage; to the Lord of lightning, thunder, and clouds, to the Lord of roaring, homage. Homage to the Lord of the great oceans, to the Lord of islands, to the Lord of mountains, and to the Lord of rains. Homage to the Lord of rivers, to the Lord of streams, to the Lord of great herbs, to the Lord of trees. To the tree of righteousness, to righteousness itself, to the Lord of all that abides—homage; and to the Lord of the supreme beyond, homage. Homage to the Lord of tastes, to the Lord of jewels, to the Lord of moments, to the Lord of instants. Homage to the Lord of days and nights, of fortnights, of months; to you, Lord of seasons, Lord of number, homage. And to the Lord of the other half of time, to the Lord of the supreme half, homage; homage to the Lord of the Purāṇas, to the Lord of creations. Homage to the Lord of the ages of Manu, to the Lord of Yoga; to the Lord of the fourfold creation, to the one of infinite vision. Homage to the Lord of the cycles of creation and dissolution, to the Lord of winds; homage to the Lord of the universe, to the Lord of Brahmā.” Thus, with reverence and awe, Vishnu, joined by Brahmā and all the divine beings, extolled the greatness of Śiva, the supreme source and sustainer of all.