Rudra, the great Lord, described to the assembled Brahmins the fate of those who, though devoted to Ucchushma and fierce in nature, are always inclined toward liquor and meat, consumed by lust for women, and engaged in sinful acts. Such souls, he said, would be born on earth in degraded forms. By the curse of Gautama, even those born in twice-born lineages would experience this, though among them, those who uphold good conduct and remain devoted to Rudra’s teachings would be exceptions. Yet, those who harbor doubts about heaven and liberation, and who corrupt the sacred lineage, would fall even further, descending to the realm of cats as a result of their actions. Rudra recalled that in the past, these souls had been burned by the fire of Gautama’s wrath. Now, by Rudra’s own command, the twice-born who stray would go to hell without further deliberation. Having spoken thus to the sons of Brahma, Rudra watched as they departed, just as they had come, and Gautama, destroyer of foes, too returned swiftly to his own abode. Turning to the Brahmins, Rudra affirmed, “I have described to you the marks of dharma; whoever acts contrary to this becomes devoted to heresy.” At this moment, the sage Agastya, filled with reverence, approached the supreme Lord Rudra, who is all-knowing, all-doing, and ancient. Agastya addressed him with humility, saying, “You, Brahmā, and Viṣṇu are the three who are remembered as the triple Veda. Like a lamp joined with fire, you are present everywhere throughout all the scriptures. O Lord with three eyes, tell me: at which time is the Blessed One foremost? When is the transcendent supreme? Or is it Brahmā who is preeminent? Please explain this to me, O Deva.” Rudra replied with clarity, “Viṣṇu alone is the supreme Brahman, though here he is spoken of in threefold form. Those who are deluded do not understand this, even after following the Vedic path. The very name ‘Viṣṇu’—from the root ‘viś’ with the suffix ‘ṣṇu’—signifies the eternal supreme self among all gods. This Viṣṇu is praised in ten ways and also in one, O twice-born. He is the glorious Āditya, endowed with yogic power and lordship. “That supreme Lord always performs divine tasks, assuming human form in every age. He praises me for the sake of establishing the path of the world and fulfilling the divine purpose. In every Dvāpara Yuga, I grant him boons, and in the Kṛta age, I praise him in Śvetadvīpa. At the time of creation, I praise the four-faced Brahmā and become Time itself. In the Kṛta age, Brahmā, the gods, and the demons all praise me, and the gods, desiring enjoyment, worship me in the form of the liṅga. “Those seeking liberation worship the thousand-headed Lord with their minds; he is the soul of all, the god Nārāyaṇa himself. Those excellent twice-born who always worship with the Brahma-yajña please Brahmā, for the Veda is declared as Brahmā. “Nārāyaṇa, Śiva, Viṣṇu, Śaṃkara, and Puruṣottama—by all these names, the supreme, eternal Brahman is proclaimed. The wise call this the yoga of thought. Whatever is the pacification of animals in sacrifice, and the act of offering oblations, is known as ‘Om’; in that, I am established. “Brahmā, Viṣṇu, and Maheśvara are joined with the karma-Veda; we three are also the mantras and so forth—there is no need for doubt. I am Viṣṇu, and likewise the Vedas, Brahmā, and all actions, O steadfast one. These three are truly one; the wise should not regard them as separate. Whoever considers them otherwise, with partiality, goes to the dreadful hell called Raurava. I am Brahmā, Viṣṇu, and also the Rig, Yajur, and Sāma Vedas; there is no division in this for any, O best of the twice-born.” Rudra then continued, inviting the eager listeners to hear of an unprecedented event that occurred while he was immersed in the primordial waters. “Long ago,” he began, “I was created by Brahmā, who instructed me, ‘Create beings.’ But, lacking proper understanding, I submerged myself in the cosmic waters. There, for a single moment, I remained, my mind focused and meditating upon the Supreme Lord as a person the size of a thumb. “Suddenly, from the water arose eleven radiant men, shining like the fire of dissolution, their brilliance heating the very water. I asked them, ‘Who are you, emerging with such radiance? Where will you go?’ But they said nothing, and in silence, they departed. “After them, a great person appeared, exceedingly splendid, resembling a cloud, with lotus-like eyes. I asked him, ‘Who are you? Who were those men who have just gone? What is your purpose here?’ “The person replied, ‘Those radiant men who departed are the Ādityas. They go forth, having been meditated upon by Brahmā, to protect his creation. There is no doubt.’ “Curious, I asked, ‘O blessed one, how do you know this? By what name is all this known?’ “He answered, ‘I am Nārāyaṇa, the eternal god, who rests upon the waters. May you be granted divine sight; look upon me with care.’ As he spoke, I beheld him—the size of a thumb, blazing with the radiance of the sun, a lotus emerging from his navel. Upon that lotus I saw Brahmā, and beside him, myself. Joy filled my heart, and my mind turned to praise the Great Soul. “With devotion and remembrance of his deeds through austerity, I composed a hymn and praised the Soul of the Universe: ‘Salutations to the Infinite, of pure mind, of manifold forms, with a thousand arms; to the Creator, radiant with a thousand rays, of vast body, performer of pure deeds.’” Thus, Rudra revealed the profound unity of the divine and the mystery of creation to the sages, showing the oneness of Brahmā, Viṣṇu, and Śiva, and the sacredness of the Vedas and all actions.