Listen, O noble one, to the sacred account of the Supreme Lord’s revelation to Brahma and Vishnu, as spoken in the scripture. The Lord began by explaining the mysteries of knowledge and states of consciousness. “That which is to be known becomes the object of experience within Me,” He declared. “The Sama Veda describes this as the state of deep sleep, wherein all is merged and resolved. This, in My meaning, is called the tamasic state. The Atharva Veda, however, speaks of a state beyond even this—a fourth, and that which transcends the fourth.” He continued, “I am thus called the One beyond the path, for I have declared these truths. The threefold path, which is itself composed of the paths of knowledge, is known as the wisdom of Shiva, the Self. This triad, established through the three Vedas, must be purified by the seeker who longs for the supreme state. That state, beyond all paths and called the fourth, is liberation itself, the highest goal.” He further revealed, “What lies beyond is free from all qualities and purifies the path. The primal sound, which measures and completes the two, and the end of all sounds, is My very own nature. Therefore, by the freedom of My own meaning, I, the Supreme Lord, am foremost. Whatever exists, exists because of the predominance of qualities.” The Lord then spoke of the sacred syllable: “Both the universal and the particular are contained in the meaning of Om. Thus, this single imperishable syllable is Brahman, the signifier of all meanings. By Om, Shiva first creates the entire world, for Shiva is Om, and Om is indeed remembered as Shiva. There is no ultimate distinction between the signifier and the signified, for Rudra is beyond thought, and both speech and mind serve as His vehicle.” He explained, “Those who do not attain that reality must turn back; yet the signified is expressed by this single syllable. From ‘A’ arises the Self, named Brahman. From ‘U’ comes Vishnu, who appears in two forms; from ‘M’ is declared Shiva, Rudra. From the right side of the Great Lord emerged Brahma, the Self; from the left, Vishnu, the embodiment of Knowledge. From the heart arose Nīlarudra, called Shiva, who initiates creation as Brahma, sustains as Vishnu, and deludes the world.” “Rudra is also the dissolver and always the regulator of both creation and dissolution. Thus, these three—Brahma, Vishnu, and Rudra—are the causes of the world, while Shiva is the supreme cause, the source of all three. Failing to understand this, and bound by passion and rivalry, the sign of the liṅga was established between you two for your awakening.” He added, “Thus do the Atharvans and the verses of the Ṛg, Yajur, and Sāma Vedas, and countless other branches, call Me by this name. The Vedas, spoken directly by their own mouths, proclaim this clearly, yet it is not fully grasped, as if experienced in a dream. For your awakening and the removal of darkness, all is sealed within the Liṅga, as cited in the Vedas. Witnessing this, and by the grace of the Liṅga, you two deities, your minds calmed, became awakened.” In that moment, the Lord revealed the origin and dissolution of the universe, the true nature of the six paths, and the supreme abode—the abode-bearing Person. He showed Himself as the most transcendent Brahman, partless, Shiva the Lord, the eternal master of this world of bound souls and bonds. He is utterly fearless, without increase or decrease, imperishable, pervading both within and without, and yet free from both. He is beyond excess, eternally distinct from all worlds, without mark, indescribable, and beyond the reach of speech and mind. He is of a single essence of light, peaceful, serene, ever-radiant, the abode of all auspiciousness, endowed with such power. Realizing this, Brahma and Narayana, their hearts filled with awe, joined their hands in reverence upon their heads and, fearful, spoke: “Whether ignorant or knowledgeable, I was created by You, O God, in the beginning. Having fallen into such confusion, who here is at fault? Let my ignorance remain, O Lord, with You present; who, without fear, would speak of his own or another’s duty? Even the dispute between us, O God of gods, is auspicious, for bowing at Your feet yields fruit, O Master. To praise You, O Lord, words are lacking; none are worthy of Your greatness. Before You, silence among the devoted is not a transgression. What action is fitting here? At this moment, not knowing, I utter whatever comes to mind, bowing to You. Causality was granted by You, yet forgotten through Your māyā; deluded and made proud, I am again instructed by You. What use is much explanation? I am deeply afraid, O Lord, for I tried to comprehend You, who cannot be comprehended. They praise You, O Mahādeva, destroyer of the suffering of the fearful; therefore, today, forgive my transgression, O Śaṃkara.” Thus addressed by the two lords, the Great Lord, pleased and gracious, spoke to them with a gentle smile: “O Brahma and Vishnu, you both were deluded by My māyā, and, overcome by pride in your own power, became mutually hostile in understanding. Engaging in dispute, even to the point of battle, you did not desist; thus, the creation of beings was interrupted, though you are the causes of the world. Because of ignorance and pride, discord arose between you; to remove that, I Myself brought about your pride and delusion. Thus, you were restrained by the play of the Liṅga’s manifestation. Therefore, abandoning all dispute and shame, you two, free from envy, should each perform your own duties as before, in accordance with My command and together with all the collections of knowledge.” In this way, the Supreme Lord revealed the true order of the universe, the meaning of Om, and the path to liberation, bestowing wisdom and peace upon Brahma and Vishnu, so they might fulfill their divine roles in harmony.