When a being attains union with the manifest Brahma, he dwells in bliss, enjoying as he desires, until the great dissolution of Brahma himself. When a new kalpa dawns, he is reborn as the son of Brahma, and, once again shining with ascetic power, he gradually proceeds toward liberation. The cosmos is then created anew: from the elements such as earth, which arise as effects, the fourteen worlds are brought forth, beginning with Patala and ascending to Satya. These fourteen realms, from the earth upward to Satya, are the worlds of Vishnu. On the earthly plane, the manifest Vishnu resides in the splendid city of Vaikuntha, assuming a form of immense enjoyment alongside the manifest Lakshmi, protecting and abiding there. Above the earth and Satya, there are twenty-eight more worlds, culminating in the realm called Ashuchi. In the world of Shuchi, atop Kailasa, Rudra abides, radiant with glory. Even higher, fifty-six peaceful and non-violent worlds are established, and in the world of non-violence, within the city of Jnana-Kailasa, the manifest Lord dwells, having veiled all beneath him. Beyond these, at the very limit, stands the wheel of time; and beyond time itself lies a further realm, presided over by Shiva, where Time is revered as the Lord of the Wheel. Here, Shiva, taking on the form of the buffalo-dharma, binds all beings through the power of time. In this realm, falsehood, impurity, violence, and cruelty are present, along with atheism, poverty, evil company, and the constant sound that lies outside the Veda. There is association with anger, darkness, and the great buffalo form; during this period, the Lord Maheshvara remains hidden. Below this region is the sphere of enjoyment through action, while above is the enjoyment born of knowledge. Below lies the illusion of action, above, the illusion of knowledge. Lakshmi herself is the enjoyment of action below, called the measure of illusion; above, she is the enjoyment of knowledge, also called the measure of illusion. Above is the realm of eternal enjoyment; below, enjoyment is perishable. Concealment exists below, but above, there is none. Below, beings are bound by fetters; above, there is freedom. Those who act according to their desires and karma are subject to transmigration below; above, there is enjoyment of action without desire. Those devoted to worship of the bindu transmigrate below; those who worship the formless without desire ascend above. Those who worship other gods than Shiva revolve below, while those solely devoted to Shiva rise above. Countless souls remain bound to worldly existence below, while above dwell the supreme multitudes, truly liberated. Those who worship only material objects remain below; those who offer human-made offerings ascend above. Below is the Śakti-liṅga; above is the Śiva-liṅga. Below, the liṅga is veiled and constructed; above, it is uncovered and unconstructed. Beneath these are the one hundred and twelve worlds of Śakti. Below is the form of bindu, above is the form of nāda; below is the world of action, above is the world of knowledge. In the higher realms, salutation destroys pride, and the concealment arising from birth is not forbidden. Thus, in the true meaning of knowledge, concealment is removed. Those who worship only material elements remain below, while those who worship the inner self ascend above, reaching the undivided portion in the great world of the liṅga. There, the eightfold bond beginning with nature is established, and thus all worldly and Vedic matters are to be understood in this way. The wheel of time, mounted on the buffalo of unrighteousness, continues to turn; yet those devoted to Shiva, endowed with truth and virtue, are set apart. Above, Dharma in the form of a bull, upholding celibacy, stands at the forefront of Shiva’s realm, with feet of truth and other virtues. This bull has forbearance as its horn, tranquility as its ears, is adorned with the sound of the Vedas, faith as its eyes, breath as its teacher, and wisdom as its mind. These bulls, beginning with action, are always to be known among the causes; and that bull of action, Dharma, stands beyond time itself. A single day is said to be the lifespan of Brahma, Vishnu, and Mahesha, each according to their own nature. Those who reach the end of causality become the cause-Brahman; above the elements such as scent, these are always created. The fourteen worlds established there are of the subtle nature of scent; again, fourteen worlds are established in the cause-Vishnu. The worlds of Kāraṇa Rudra are said to be twenty-eight, and above these, the worlds of Kāraṇa Īśa are fifty-six. There, within Jnana-Kailasa, lies the world called Brahmacarya, highly esteemed by Shiva, enclosed by five circles and endowed with the five energies of Brahman, united with primordial power. Here, truly, is the primal liṅga. This is the supreme abode of Shiva, the Supreme Self, where the Supreme Lord abides, united with the supreme power. He is skilled in the five acts—creation, preservation, dissolution, concealment, and grace—his form is existence, consciousness, and bliss. His very nature is meditation and righteousness, ever intent on bestowing grace. Seated in the posture of deepest absorption, he shines forth, delighting in his own Self.