All the seventy million great mantras, along with the sacred praṇava, ultimately dissolve into Him, and from Him alone do they emerge again. These mantras, whether they are empowered by grace or not, act according to their respective authorities; yet, there is one mantra alone that holds all authority, by the very command of the Lord. Just as Shiva himself is able to protect all beings, whether superior or inferior, so too does this mantra possess the same unfailing power of protection. Indeed, this mantra is greater and more potent than any other; none can compare with it in bestowing complete safety. Therefore, abandoning all other mantras, one should devote oneself to the five-syllable mantra. When this mantra resides upon the tongue, nothing in this world is unattainable. Even the lower missile, which arises from that mantra, is the supreme means of protection for Shaivas; knowing its source, one should be devoted to it alone. And the best sacred ash, which I received from your father—pure, perfected by fire—wards off great calamities. I have also given you the mantra; receive it with my blessing. By reciting this alone, your protection is assured. Thus, she instructed him in this way, and, uttering the benediction “May Shiva be,” she departed, placing those holy words upon his head. After bowing reverently to his mother and hearing her words, the boy began his austerities. She blessed him, saying, “May the gods bring you good fortune.” With her permission, he undertook severe austerities. Reaching Mount Himavat, he remained there, focused, subsisting only on air. He constructed an altar of eight bricks and fashioned a clay linga. Upon this, he invoked the great god Mahadeva, together with Ambika and his divine attendants—the imperishable ones. With deep devotion, using only the five-syllable mantra, and with forest flowers gathered by his own sons, he worshipped for a long time, performing supreme austerities. During these practices, the young, solitary, and emaciated Upamanyu—the best among the twice-born, his mind firmly fixed on Shiva—was beset by obstacles. Some sage-demons, once cursed by Marichi, afflicted him with their powers, trying to hinder his austerities. Yet, even while tormented by these beings, Upamanyu persevered, ceaselessly crying out “Salutations to Shiva!” in a voice filled with remembrance. Just by hearing that sacred cry, those who had tried to obstruct him abandoned their efforts, and the sages themselves approached him. Through the austerity of noble Upamanyu, the entire world—both moving and unmoving—became illuminated, along with the sages. Then, all those radiant beings, their bodies blazing with light, swiftly went to Vaikuntha. There, 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 hands joined in reverence, spoke: “O Lord, there is a brahmin named Upamanyu who, seeking only milk, has renounced all for the sake of austerity. By your power, restrain him from this practice.” Hearing these words of Vishnu, the god Maheśvara replied, “I will restrain the boy; you may return to your own hermitage.” Hearing Śambhu’s words, Vishnu, beloved of the gods, comforted all the immortals and returned to his own world. Meanwhile, the Supreme Lord Pinākī resolved to go there himself, assuming the form of Indra. Then Sadāśiva, accompanied by gods, asuras, siddhas, and great serpents, took on the form of the king of the immortals and went to the forest of Upamanyu’s austerities, riding a splendid white elephant. That 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 beneath that parasol, just as Mount Mandara shines with the orb of the moon. Thus, assuming the very form of Indra, the Supreme Lord approached Upamanyu’s hermitage, intent on bestowing his grace. Seeing the Supreme Lord Shiva in the guise of Indra, the great sage bowed his head and spoke, “O Lord of the gods, my hermitage is purified by your presence. That you, O Lord of the universe, best among the gods, have come here yourself is a great blessing.” Having spoken thus, and seeing the brahmin standing with hands joined in reverence, Hara—bearing the form of Indra—addressed him in a deep voice: “I am pleased with you. Ask for a boon, O steadfast one, for your austerity is great. O sage, elder brother of Dhaumya, I will grant you all your desires.” Thus addressed, the foremost of sages, with hands joined, replied, “I ask for devotion to Shiva.” Indra, lord of the three worlds, honored by all the gods, then said, “Become my devotee, O best of sages; always worship me alone. I will grant you every blessing; abandon Rudra, the formless one. What purpose will Rudra, the formless one, serve for you? He, cast out from the ranks of the gods, has become like a demon.” Hearing this, the sage, reciting the five-syllable mantra, recognized this as an obstacle to righteousness and said so. “All this you have spoken arises from a tendency to disparage Bhava. In so doing, you have incidentally described the supreme god as without attributes. I do not truly know Rudra, the Lord of all gods and lords, the father of Brahma, Vishnu, and Mahesha, who is beyond Prakriti.