In a previous birth, whatever offerings are made to Śiva, O son, only those gifts are obtained in this life, not anything else—even if they are later offered to Viṣṇu or another deity. Hearing these sorrowful yet truthful words from his mother, the child was not disheartened. Instead, he spoke boldly: “If Sāmbā, your son, is truly dead from grief, and if Śaṃkara exists, then abandon your sorrow, O greatly fortunate one. All will turn out well. Listen, mother, to my words: If Mahādeva exists anywhere, whether after a long time or soon, I will obtain the ocean of milk.” His mother, delighted by her wise son’s resolve, replied warmly, “O dear one, you have thought well and increased my joy. Do not delay—always worship Sāmbā Sadāśiva. Śiva alone is supreme over all, the ultimate cause. By him the entire world is created, and even Brahmā and the others are his servants. We are servants of that Lord, whose prosperity is gained by his grace. Apart from him, we know no other—Śaṃkara, benefactor of the world. Abandon all other gods, and with your actions, mind, and speech, worship only Sāmbā and his attendants, with heartfelt devotion. Of the god of gods, Śiva, the bestower of boons, the mantra ‘namaḥ śivāya’ is the direct expression. All seventy million great mantras, along with the praṇava, ultimately dissolve into him and again emerge from him. These mantras, with or without grace, function according to their respective authorities, but this one mantra alone holds all authority, by the command of the Lord. Just as Śiva himself is able to protect all, whether inferior or superior, so too is this mantra always able to do the same. Indeed, this mantra is more powerful than any other; none is considered equal to it in granting complete protection. Therefore, abandon other mantras and devote yourself to the five-syllable mantra. When it resides on your tongue, nothing here is unattainable. The lower missile, too, is the supreme means of protection for Shaivas; knowing it arises from that, be devoted to it and nothing else. And the best ash, obtained by me from your father, is pure, perfected by fire, and wards off great calamities. I have also given you the mantra—receive it with my permission. By reciting this alone, your protection will be assured.” Having instructed him thus, she uttered, “May Śiva be,” and departed, placing those words upon his head. After bowing to his mother and hearing her words, the boy began his austerity. His mother blessed him: “May the gods bring you good fortune.” With her permission, he undertook severe austerity. He journeyed to Mount Himavat, remaining focused, subsisting only on air. He constructed an altar with eight bricks and fashioned a clay linga. There, he invoked the great god Mahādeva, together with Ambika and his attendants—the imperishable ones. With devotion, using only the five-syllable mantra and forest flowers gathered by his sons, he worshipped for a long time and performed supreme austerity. As he practiced austerity, the young, solitary, emaciated Upamanyu—the best of the twice-born, his mind fixed on Śiva—was beset by sage-demons, once cursed by Marichi. They afflicted him with demonic powers, causing obstacles to his austerity. Even while tormented, he somehow continued, always crying out, “Salutations to Śiva!” in a voice filled with remembrance. Just by hearing that cry, those who caused obstacles abandoned the boy, and the sages approached him together. Through the austerity of noble Upamanyu, the entire world, both moving and unmoving, became illuminated, along with the sages. Then all of them, their bodies blazing, quickly went to Vaikuntha. After bowing, they reported everything to Hari, the best of gods. Hearing their words, the blessed Supreme Person pondered, “What is this?” and, understanding the cause, he swiftly went to Mount Mandara, desiring to see the great Lord. Having seen the god, he bowed and, with joined hands, spoke: “O Lord, there is a certain Brahmin known as Upamanyu, who, seeking milk, has given up everything for austerity. Restrain him by your power.” Hearing these words, Maheśvara replied, “I will restrain the boy; you return to your own hermitage.” Hearing Śambhu’s words, Viṣṇu, beloved of the gods, comforted the immortals and returned to his own world. Meanwhile, the Supreme Lord Pinākī, resolved in his mind to go there, assuming the form of Indra. Sadāśiva, together with gods, asuras, siddhas, and great serpents, himself in the form of the king of immortals, went to the sage’s forest of austerity, riding a splendid white elephant. The beautiful elephant fanned the mighty lord with a divine yak-tail fan, while Indra, together with Śacī, held a shining white parasol in his left hand. The blessed Soma, Sadāśiva in the form of Indra, shone resplendent with that parasol, just as Mount Mandara shines with the orb of the moon. Thus, assuming the very form of Indra, the Supreme Lord went to Upamanyu’s hermitage to bestow his grace. Seeing the Supreme Lord Śiva in the form of Indra, the great sage bowed his head and spoke.