In ancient times, the profound truths of Vedanta, illuminated by the meaning of the sacred Pranava, were revealed to seekers. On the great mountain Mandara, Nandikeshvara was questioned in this very manner. Sanatkumara, the wise son of Brahma, once asked about Shiva and the other deities, seeking knowledge of their nature and worship everywhere. It was observed that, for most deities, only their images are heard of and seen as objects of worship. Yet, in the worship of Shiva, both the linga and the image are revered. Seeking clarity, Sanatkumara humbly requested the auspicious Nandikeshvara to explain the true principle behind this practice, recognizing that this supreme question touched upon the secret essence of Brahman itself. With devotion, Nandikeshvara began to recount what Shiva himself had spoken: Shiva, being of the nature of Brahman, is without parts—pure, indivisible. Yet, in all the Vedas, it is the linga alone that is accepted as the form for worship. Paradoxically, because Shiva is also described as possessing parts, he is acknowledged as both with and without parts. Similarly, the image is accepted everywhere for worship, for the other gods are living beings, possessing parts, and so their images are worshipped accordingly. When the gods manifest, it is their form with parts that appears, and thus, according to Vedic tradition, the image alone is accepted for their worship. For Shiva, both the linga and the image are seen in visions and worshipped; Sanatkumara had rightly spoken of the propagation of these forms. The distinction between Shiva and the other gods is made in the highest reality. Therefore, that which arises from the linga and the image is supreme. Sanatkumara, eager to understand the marks of the manifestation of the linga, asked Nandikeshvara to speak the highest truth. Nandikeshvara replied, "Listen, dear one, out of affection I shall tell you. Long ago, at the end of a great age when the world was renowned, Brahma and Vishnu, the two great souls, began to contend with each other. To dispel their pride, the Supreme Lord manifested between them as an endless pillar, revealing his true nature. From the sign of his own linga, Shiva, in the form of the pillar, showed his linga for the welfare of all beings. From that time onward, in all the worlds, the linga of the Lord is considered formless, while the image with form is established as Shiva’s. For the other gods, only the image is established; their images grant them their respective enjoyments and are auspicious. But the linga-image of Shiva bestows both enjoyment and liberation, and is supremely auspicious. Once, O lord of yogis, Vishnu, reclining on the serpent, slept in supreme prosperity, surrounded by his attendants. By chance, Brahma, the foremost knower of Brahman, arrived and questioned the lotus-eyed Vishnu, who lay on his beautiful bed. Brahma challenged him, demanding, 'Who are you, lying here like a man, looking at me with pride? Arise, child, see me, your master, who has come here. One who, seeing his guru and lord arrive, behaves with arrogance is a betrayer and a fool; expiation is prescribed for him.' Hearing these words, Vishnu, though angry, acted outwardly calm, saying, 'Peace to you, welcome, child, sit down, take this seat.' Brahma, noticing Vishnu’s fierce gaze, remarked, 'Why does your face appear fierce, your gaze uneven, like a tiger’s? Great pride has come upon you, driven by time. The Grandfather is the lord of the world, and you are its protector. This world abides in me, yet you act like a thief among men. Born from the lotus of my navel, you are my son, yet you speak in vain.' Thus, the two, deluded and undefeated, argued: 'I alone am supreme, not you; I am the lord, not you.' Wishing to destroy each other, they prepared for battle. Both immortal heroes, Brahma riding the swan and Vishnu riding Garuda, fought fiercely, and their followers joined the fray. All the races of gods, traveling in their celestial chariots, gathered to witness this wondrous battle, showering flowers and watching from the sky. Vishnu, riding Garuda, grew angry at Brahma’s chest, and Brahma, enraged, released countless arrows and formidable weapons upon Vishnu. The spectacle was astonishing, with weapons blazing like fire. The hosts of gods, distressed by this destructive battle, spoke anxiously among themselves. Vishnu, deeply angered and breathing heavily, prepared the mighty Maheśvara missile against Brahma, while Brahma, in turn, shook the entire universe and unleashed the dreadful Pāśupata weapon upon Vishnu. That missile rose up, shining in the sky like ten thousand suns, with a thousand terrible mouths, fierce and fearsome, terrifying both Brahma and Vishnu. The battle became mutually destructive, troubling all the gods. They said, 'From whom creation, preservation, dissolution, concealment, and grace proceed—to that Brahma and the wielder of the trident—without their favor, not even the destruction of a blade of grass is possible by anyone else.' Fearful, the gods sought the abode of Shiva. They ascended to the peak of Kailasa, where the moon-crested Lord abides. Delighted, the immortals reached the supreme abode, entered the mansion bowing in the form of the sacred syllable Om. There, in the center of the assembly, upon a jeweled seat within the pavilion, they beheld the illustrious Lord of gods, shining with Uma.