Those who have been installed by me, by those versed in the highest mantras, or by the attendants of Śaṃkara, are not to be removed from their posts; nor should the worship of Paraśaṃkara ever be neglected. Further, the sacred rites meant for Bhava must not be mixed with external rituals. If anyone, out of disregard, fails to properly worship the Śivaliṅga—even if such a person appears outwardly well—they will be reborn among weapons and leaves, a life of unrest. These faithless souls fail in their duties. By the command of Rāma, such people are subjected to fitting punishments by the servants of Yama, suffering all manner of miseries. At that time, Hanumān, the son of the wind, attempted to uproot the liṅga with his mighty arms but could not succeed. Determined, Hanumān then tried to seize the liṅga with his powerful tail, wrapping it tightly around the sacred object, intending to remove it. Yet, even with all his strength, he could not budge it. This was a wondrous and extraordinary event for both the lord of monkeys and the king. Who indeed could move the liṅga of such immense power, once it had been established by Maheśa? Seeing that it could not be moved, the noble and mighty king departed at once. Afterward, Rāmacandra invited the brāhmaṇas, performed the proper worship, circumambulated the liṅgas, and, with a heart supremely pure, bowed to all the liṅgas together with his companions. Because of these acts, that sacred place became attended by all the foremost residents of Kiṣkindhā. It is said that merely by bathing there, even the gravest of sins are destroyed—there is no doubt about this. Once more, with deep devotion, Rāma bowed to the Gaṅgā, calling out, “Be gracious, Mother, to me, O Gautamī,” and, filled with wonder, gazed upon her and bowed repeatedly. From that time on, the gods have called this place Kiṣkindhā-tīrtha, supremely holy. Whoever recites, remembers, or hears the story of this place with devotion is freed from sin—how much more so if they bathe or give gifts there! Next among the sacred places is the tīrtha known as Vyāsa-tīrtha, belonging to the son of Pracetas. Nothing is more sacred or grants greater accomplishments than this holy site. I had ten mind-born sons, creators of worlds themselves. Desiring to know the ultimate truth, they set out across the earth, their energy blazing. Again and again they were created, and again they departed; but when I searched for them, they did not return—those who have gone are truly gone. Then, new great sages were born, the divine descendants of Angiras, O sage, who knew the essence of the Vedas and Vedāṅgas and were accomplished in all branches of knowledge. Having received permission from their teacher Angiras, and bowing to him, all those ascetics, firm in their austerities, set out without asking their mother’s leave. For the mother is to be honored above all, even more than the teacher. Angered by their neglect, Nārada’s mother cursed her own sons: “Those sons who, disregarding me, have gone to practice austerities in every possible way—none of them shall attain success.” So, though the sons of Angiras wandered through many regions and performed severe austerities, they could not achieve perfection. Obstacles followed them wherever they went. In some places, demons created hindrances; in others, humans or women, or even their own bodily weaknesses. Wandering thus, they all came to Agastya, the great treasury of austerity, foremost among ascetics, born from a jar and teacher of the world. The descendants of Angiras, born of the fire lineage, bowed to Agastya, lord of the southern quarter, tranquil and humble, and prepared to ask him their questions. “O venerable one,” they said, “by what fault does our austerity not succeed, though we perform it again and again by many means? What should we do? What method is there for austerity here? Please tell us, O best of Brahmins; you are certainly foremost in austerity. You are known among the wise, tranquil among the self-controlled, compassionate, and a doer of good. Free from anger and hatred—please speak what you wish. Those who are proud, lacking compassion, neglectful of service to their teacher, untruthful, and cruel—they do not know the truth.” Agastya sat in meditation for a moment, then slowly addressed them: “Your minds are tranquil, and you were created by Brahmā as progenitors. Yet your austerity was insufficient—remember the cause of your downfall. Those who were created before by Brahmā and attained happiness, and those who went forth again to seek, they too became the descendants of Angiras. You too, in due course, have gone forth again and again; without doubt, you will become even greater than the progenitor himself. “Now, go and perform austerity at the Gaṅgā, purifier of the three worlds. There is no other means in this world except the Gaṅgā, beloved of Śiva. There, in that holy place, worship the giver of knowledge in the hermitage. That great soul will dispel all your doubts, for without a true teacher, no one attains perfection anywhere.” They then asked the eminent sage, “Who is called the giver of knowledge—Brahmā, Viṣṇu, Maheśa, Āditya, or the Moon? Or is it Agni, or Varuṇa, O best of sages? Who is the giver of knowledge?” Agastya replied, “Hear who the giver of knowledge is. That which is water is said to be Agni; that which is Agni is called Sūrya; that which is Sūrya is truly Viṣṇu; and that which is Viṣṇu is Bhāskara. That which is Brahmā is indeed Rudra; that which is Rudra is all this. That in whom all exists, that knowledge—he is called the giver of knowledge here. “There are many teachers—preceptors, inspirers, commentators, expounders, and those who give the body—but among them, the giver of knowledge is supreme. That alone is knowledge here by which division is destroyed. The one, non-dual Śambhu is spoken of by the wise in many ways, with the names Indra, Mitra, Agni—due to the delusion caused by differences.” Hearing these words of the sage, the sons of Angiras went forth, singing verses. Five traveled to the northern Gaṅgā, and five to the southern. Following Agastya’s instructions, they worshipped the deities, sat in the proper manner, and became absorbed in contemplation of the truth. All the hosts of gods became pleased with them, for the role of creator had been established at the beginning of the age by the source of the universe. Thus, for the removal of unrighteousness, for the establishment of the Vedas, for the benefit of the worlds, and for the attainment of dharma, desire, and prosperity, these great acts were performed.