At that sacred place, O Brahman, when one bathes, the delusion cast by the Lord of the world is dispelled. After performing the bath, one circumambulates the site in silence, and thus, O Soul of the Universe, is freed from all fever and affliction. Having spoken thus, the devotee beheld Maheśa—the great Lord of the Universe—manifested before him in the majestic form of the Aruṇācala mountain. This Lord of Aruṇagiri, the very Creator Himself, is to be realized only by those whose minds have been purified through discipline—restraint, observance, and other such practices. In this way, the seeker draws near to the supreme reality. Meanwhile, there was a time when the Lord, lying upon the serpent-bed, did not awaken for a long while. During this period, darkness pervaded the universe; all its characteristics became indistinct and unrecognizable. The entire world was bewildered and cast into confusion by this thick darkness—so grievous was the state that even the gods could not perceive the complete Person of Light. Disturbed by this condition, the gods resolved together to approach Umā’s consort, the God of gods, seeking his grace. Thereupon, the blessed Lord Maheśvara—the very embodiment of radiance—became pleased. From the mass of his brilliance, sparks and rays burst forth, illuminating the gloom. Awakened by the combined efforts of all the gods, the Lord of Lakṣmī, Viṣṇu, arose from his slumber. He reflected, “Because of the overwhelming darkness, I lay down to rest at an improper time.” Resolving to undertake the acts of creation himself, Viṣṇu contemplated the means to restore order to the cosmos. Such is the power of this sacred place: it removes all faults and grants every desired fruit. Meditating deeply upon the jyotirliṅga of Sadāśiva, established within his own heart, Viṣṇu offered heartfelt praises to Īśāna, the creator of the universe and destroyer of all evil. With a gracious glance, Sadāśiva encouraged him, saying, “Arise.” Viṣṇu offered salutations to the Lord of the three worlds, he who bears the qualities of the triple form. He acknowledged, “You alone are the Lord of the worlds, manifesting as the gods themselves through your own portions. Having appointed me as the protector of the world, you have also veiled me with your Māyā. What then should I do, when the burden of the world ultimately rests upon you, O Hara, O Śambhu?” Seeing Viṣṇu’s distress and humility, Śiva replied, “I remain on earth in the form of Aruṇācala. Long ago, I granted a boon here to the former Viṣṇu: this radiant, tranquil form exists for the protection of the worlds. Here, I bestow blessings upon all—upon rivers, waterfalls, and even the waters released from clouds. To the blind, I grant sight; to the lame, the movement of their feet. I grant all accomplishments and freedom from every disease.” Having spoken thus, Śambhu disappeared, and Hari too merged into Aruṇācala. In the aftermath, the gods beheld the mountain, surrounded by divine beings dwelling in the forest. All around, the Vedas with their limbs and the Upaniṣads assumed embodied forms, sanctifying the place. There, Viṣṇu created a hundred divine forms—a lineage of celestial Apsarases. Viṣṇu, the lotus-eyed, after bathing in the holy Brahma-lake, became sinless and attained lordship over all the worlds. Even Bhāskara, the radiant Sun, had been afflicted by the Asuras, but by immersing himself in the pure and sacred ford created by Brahmā, he gained victory over all the Daityas and circumambulated Mount Meru. Soma, who had been tormented by the fire of Dakṣa’s curse, was restored by the power of Śiva’s words. Agni, suffering from the disease of consumption due to the curse of a Brahmarṣi, found relief there as well. Indra himself, who had slain Vṛtra, Bala, Pāka, Namuci, and Jṛmbha, was nonetheless diminished by his sins and sought refuge at the very ends of the worlds. Thus, the sacred presence and grace of Aruṇācala became a refuge and source of restoration for gods and beings alike, its blessings flowing to all who approached with devotion.