In the sacred field before them, the Lord spoke of its extraordinary power. He declared that all auspicious festivals and gatherings would take place there, and that whatever was given, offered, or recited in this holy place would multiply a millionfold in merit. This field, he said, surpassed all his other sacred fields; here, even the simple act of remembering could grant liberation to embodied beings. Therefore, the Lord proclaimed, this field was supremely excellent—filled with auspiciousness and bestowing liberation upon all who came. Those who worshipped him here, as the Lord in the liṅga, would attain residence in his divine world, nearness to him, likeness, and even sovereignty. These five blessings—union, residence, nearness, likeness, and sovereignty—were the fruits of rites performed here; all desires would swiftly be fulfilled for those devoted. Having thus shown favor, the Lord restored the armies of Vinīta and Vidhimādhava, which had previously been destroyed in their fierce battle. With a stream of nectar flowing from his own power, he revived them completely. To remove the enmity between the two, he addressed them directly. The Lord revealed, “I possess two forms: one with attributes and one without. No one else has this dual nature; thus, all others are not supreme. Previously, as the pillar-form before you and as the child-form after, the state of Brahmā is considered without attributes, while the state of Lordship is with attributes. Both are perfected only in me, not in anyone else. Therefore, neither of you nor anyone else possesses true Lordship.” He explained that their contest for supremacy had arisen from ignorance, and to dispel it, he had manifested there on the battlefield. “Abandon your pride,” he urged, “and direct your minds toward me, the Lord. By my grace, all purposes are revealed in the worlds.” The Lord continued, “The teacher’s statement is the indicator and repeated authority. This secret truth of Brahman I declare out of affection for you: I alone am the supreme Brahman. My form is both with and without parts; because of Brahmanhood, I am also the Lord, and the acts of creation and grace are mine. Because of vastness and causing expansion, I am Brahman. You, Brahmā and Keśava, are equal to me, and because of pervasiveness, I am also the Self. All others are not the Self; they are only living beings—there is no doubt. Creation, maintenance, and the lotus-born world arise from my grace.” He explained that his lordship alone was eternal and belonged to none but him. At first, the formless liṅga arose for the purpose of realizing Brahmanhood. Since his lordship was unknown, he became manifest to reveal it, thus possessing all attributes and appearing directly at that moment. “Know that my lordship is to be understood as possessing all attributes,” he said. “This formless pillar is the means for realizing my Brahman-nature. Because it possesses the characteristics of a liṅga, this is my liṅga. Therefore, O sons, you must always worship it here.” “This liṅga is ever of my own essence, the cause of my presence. It is always to be greatly revered, for there is no difference between the liṅga and the bearer of the liṅga. Wherever and by whomever my liṅga like this is established, there I am established, O dear ones, even if not established elsewhere. The fruit declared for installing a single liṅga is equality with me; installing a second liṅga brings oneness with me. The liṅga should be installed as primary, and the image as secondary; if the liṅga is absent, then that place, even with an image, is altogether incomplete.” At this, the devotees asked the Lord to explain the characteristics of the five acts beginning with creation. Out of compassion, he agreed to reveal the secret knowledge of his duties. “Creation, preservation, dissolution, concealment, and grace—these five are my constant and perfect activities regarding the world, O unborn and imperishable ones. Creation is the commencement of the cycle of existence; preservation is its establishment; dissolution is its destruction, and concealment is its withdrawal. Liberation is grace—thus, these five are my acts. While I perform these acts, others remain silent, like reflections at the city gate.” He clarified, “The four acts beginning with creation are the expansion of worldly existence; the fifth, liberation, is always firmly established in me as the cause of release. These five acts are seen among my people in the five elements: creation on earth, preservation in water, dissolution in fire, concealment in air, and grace in space. By earth, all is created; by water, all grows. All is consumed by fire, carried away by wind, and supported by space. Thus, the wise should understand it in this way.” “To understand these five acts of mine, there are five faces: four in the directions, and the fifth in the center. By your austerity, O sons, you have obtained these two acts—creation and preservation. This fortune, most dear to me, has been given out of affection. Likewise, the two supreme acts called grace, belonging to Rudra and Maheśa, cannot be obtained by anyone else. All those ancient deeds have been forgotten by you both due to the passage of time, but Rudra and Maheśa have not forgotten them.” “In form, attire, action, vehicle, seat, and in weapons and so forth, we have made everything equal to ourselves for that purpose. Because of separation from my knowledge, O calves, this confusion has arisen in you. If my knowledge were present, there would not be such pride in form as Maheśa. Therefore, for the attainment of my knowledge, recite henceforth the mantra named Om, which destroys pride in me. I have taught you my own mantra, the great and auspicious Om. Om was first produced from my mouth, awakening my consciousness.” With these words, the Lord imparted the secret truths of his nature, his acts, and the path to knowledge, enveloping the field and all those present in his grace and wisdom.