On the battlefield, as Brahmā and Keśava (Viṣṇu) contended in wondrous rivalry, the Supreme Lord appeared before them, his presence radiant and awe-inspiring. He addressed them with compassion, saying, “This contest for supremacy between you two has arisen from ignorance. To dispel that confusion, I have manifested here before you.” He urged them gently, “Let go of your pride and turn your minds toward me, the Lord. By my grace, all the purposes and mysteries of the worlds are revealed. Listen to the words of the teacher, for his statement is the indicator and repeated authority. Out of affection for you, I declare this secret truth of Brahman.” With serene authority, the Lord continued, “I alone am the Supreme Brahman, possessing both form and formlessness. By my very Brahmanhood, I am the Lord; the acts of creation and the bestowal of grace are mine. Because of my vastness and my power to cause expansion, I am called Brahman. You, Brahmā and Keśava, are equal to me, and by my pervasiveness, I am also the Self, O beloved children.” He clarified further, “All others are not the Self; they are merely living beings—of this, there is no doubt. The creation, maintenance, and the entire lotus-born world arise only from my grace. My eternal lordship belongs to me alone, and for the realization of Brahmanhood, the formless liṅga first appeared.” He turned to Vāmā, saying, “Because my lordship was unknown, I became manifest to reveal it. Thus, I appeared with all attributes, and the Lord was seen directly at that very moment. Know, then, that my lordship is to be understood as possessing all attributes, and this formless pillar is the means for realizing my Brahman-nature.” He pointed to the liṅga and declared, “Because it has 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.” He revealed the fruits of such worship: “The merit gained by installing a single liṅga is equality with me; installing a second liṅga brings oneness with me. The liṅga should be installed as primary, the image as secondary; if the liṅga is absent, then even with an image, that place remains incomplete.” Brahmā and Keśava, humbled and eager, asked, “O Lord, tell us the characteristics of the five acts, beginning with creation.” The Lord, ever compassionate, replied, “Listen as I explain to you the secret knowledge of my duties. Creation, preservation, dissolution, concealment, and grace—these five are my constant and perfect activities regarding the world, O unborn and imperishable ones.” He explained, “Creation is the beginning of existence; its establishment is preservation; dissolution is its destruction; concealment is its withdrawal. Liberation is grace. These five are my acts. While I perform these acts, others remain silent, like the reflection in a city gate. The first four—creation, preservation, dissolution, concealment—are the expansion of worldly existence. The fifth, liberation, is always firmly established in me as the cause of release.” He illustrated these acts through the elements: “Among my people, these five acts are seen 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. The wise should understand it thus.” The Lord continued, “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, I have given you out of affection. 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 they have not been forgotten by Rudra and Maheśa.” He explained their equality, “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.” He offered a remedy: “Therefore, for the attainment of my knowledge, recite from now on 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. This is the utterer; I am the uttered. This mantra is truly of my own nature; its constant remembrance is my constant remembrance.” He revealed the cosmic structure of Om: “The syllable ‘u’ comes before the northern face, ‘ka’ from the western face, ‘ma’ from the southern face, and the bindu from the eastern face. The sound arises from the central face; thus, it expands in five ways. When united again, it becomes the single syllable ‘Om’ in the same manner. All that exists, consisting of name and form, the two families of Veda, is pervaded by this mantra, and it reveals both Śiva and Śakti.” He continued, “From this, the five-syllabled mantra was produced, which reveals all, in the order beginning with ‘a’ and likewise beginning with ‘na’. From this five-syllabled mantra arose the mothers in five divisions. Therefore, from the head and four faces, the three-footed Gāyatrī is indeed threefold. From that, all the Veda was born, and from that, countless mantras; by those mantras, their respective accomplishments, and from this, all attainments arise. By this root-mantra, both enjoyment and liberation are attained; all the kingly mantras directly bestow auspicious enjoyments.” Then, for Brahmā and Keśava, the teacher placed a veil before them and instructed them in the supreme mantra, gently placing his lotus hand on their heads as they sat facing north, together with Ambikā. He recited the mantra three times, as prescribed in the sacred texts, and thus offered those two disciples on his right, as well as himself, into the mystery of the mantra. Thus, the Lord revealed his supreme nature, his acts, and the path to knowledge, blessing Brahmā and Keśava with the wisdom that dispels pride and unites all beings in the realization of the One.