The masculine, divine essence to be realized was adorned in splendid ornaments—necklaces, anklets, armlets, crowns, glittering jewels, and earrings, whether they lasted for a moment or endured through ages. He was further graced with sacred threads, fine upper garments, fragrant garlands, silks, and wreaths of fresh flowers. Rings gleamed on his fingers, and his body was anointed with the finest offerings: flowers, betel, camphor, sandalwood, and aloe. The air was filled with the fragrance of incense and illuminated by the soft glow of lamps. White umbrellas, fans, banners, and yak-tail whisks were brought forth, along with countless other divine offerings, whose radiance surpassed anything words or mind could capture. The assembly was instructed to worship the Lord with whatever was most excellent and fitting—gifts obtained by men or animals, and worthy of being offered to the Lord’s banner. Desiring to lead the assembly to the highest realization, the Lord joyfully distributed all these precious objects, giving each in proper order to those gathered. As the gifts were received, a great tumult arose, echoing through the gathering. In that ancient time, it was in this very place that Śaṅkara was worshipped by Brahmā and Viṣṇu. Pleased by their devotion, Śaṅkara spoke to the two who bowed before him, his smile deepening their reverence: “Today, O dear ones, I am satisfied with you by this worship on this great day. Therefore, this day will become supremely holy. This lunar date, known as Śivarātri, is dear to me. “Whoever, at this time, worships the garlanded liṅga images, fulfills the duties of the world—maintenance, creation, and more. On Śivarātri, day and night, one who fasts, controls oneself, and worships with sincerity and to the best of one’s ability, without deceit, attains great merit. The fruit gained by worshipping me for an entire year is attained at once by worshipping me on Śivarātri. “This is the time when my dharma increases, like the waxing moon. It is the festival of my establishment, the auspicious path for my devotees. When I first appeared as a pillar of light, that time fell in the month of Mārgaśīrṣa, under the Ārdrā constellation, in the early part of the month. Whoever sees me, accompanied by Umā, or my image or the liṅga, in Ārdrā during Mārgaśīrṣa, is dearer to me than one who hides away in a cave. “On that auspicious day, mere sight alone is enough to grant the highest fruit; but if one worships, the result is beyond description. On that ancient battlefield, when I manifested in the form of the liṅga, from that liṅga the place of the liṅga became established. This pillar, without beginning or end, will become as small as an atom, so that the world may see and worship it, O beloved one. “This liṅga bestows both enjoyment and liberation; by seeing, touching, or meditating upon it, living beings are freed from the cycle of birth. This liṅga, which arose like a mountain of fire, will become renowned as Aruṇācala. Here, many great sacred bathing places will be established; those who dwell or die here attain liberation. “All auspicious festivals and gatherings will take place here; whatever is given, offered, or recited here multiplies a millionfold in merit. This field is greater than all my other sacred fields; here, even by remembering, embodied beings attain liberation. Therefore, this field is supremely excellent, filled with all auspiciousness, and bestows liberation upon all. “By worshipping me here, as the Lord in the liṅga, one attains residence in my world, nearness to me, likeness to me, and even sovereignty. These five—union, residence, nearness, likeness, and sovereignty—are the fruits of these rites; all of you will swiftly attain whatever you desire.” Having thus shown his favor, the Lord restored the armies of Vinīta and Vidhimādhava, which had been destroyed in their battle. He revived them completely with a stream of nectar from his own power, and, wishing to remove the enmity between them, he spoke to the two: “I possess two forms: with attributes and without attributes. No one else has this; therefore, none but I is supreme. Formerly, as the pillar-form before you and as the child-form after, the state of Brahmā is without attributes, and the state of Lordship is with attributes. Both are perfected in me alone, not in anyone else. Therefore, neither of you nor anyone else possesses true Lordship. “That wondrous contest for supremacy between you two arose from ignorance; to dispel it, I manifested here on the battlefield. Abandon your pride and direct your minds toward me, the Lord; by my grace, all purposes are revealed in the worlds. “The teacher’s word is the indicator and repeated authority; this secret truth of Brahman I declare out of affection for you. I alone am the supreme Brahman, my form is both with and without parts; because of my Brahmanhood, I am also the Lord, and the acts of creation and grace are mine. “Because of my vastness and the power to expand, I am Brahman; you, Brahmā and Keśava, are equal to me, and because of pervasiveness, I am also the Self, O children. All others are not the Self; they are only living beings—there is no doubt. Creation, maintenance, and the lotus-born world arise from my grace. “Because of my lordship alone, which is eternal and belongs to none but me, at first the formless liṅga arose for the purpose of realizing Brahmanhood. Therefore, since my lordship was unknown, O Vāmā, I became manifest to reveal it; thus, I became possessed of all attributes, and the Lord appeared directly at that very moment. “Thus, know that my lordship is to be understood as possessing all attributes; this formless pillar is the means for realizing my Brahman-nature. Because it possesses the characteristics of a liṅga, this is my liṅga; therefore, O sons, this must always be worshipped by you here.” Thus, the Lord revealed his supreme nature and the sacredness of the liṅga, blessing the assembly with wisdom and liberation.