In the sacred narrative, it is revealed that Lord Shiva holds in highest esteem those who bear the liṅga, marking them as true devotees. In times past, even those who seemed invincible met their downfall at the hands of Shambhu, for they had abandoned the liṅga and thus lost Shiva’s favor. Faced with the grave sin of harming a devotee of Shiva, a deep question arises: how can such a sin ever be removed? Determined to atone, the speaker resolves to undertake a pilgrimage, seeking to please Shambhu. By performing ritual baths at holy places, purification from sin shall be attained. Hearing this resolve, a wise knower of Shiva’s dharma addresses the distressed daughter of the mountain, Girijā, who is troubled by fear. He explains that those who truly understand the subtle meaning of dharma are rare, and the scriptures themselves declare twenty-eight crores of teachings, explained in five distinct ways. Even the greatest sages only attain these by bowing in reverence. The sage describes these five as the great vows, the very sources of Shiva’s path. Yet, among them, only one remains always powerful and attainable: Shiva himself. Those who are free from envy, devoted to Shiva, and obedient to his commands worship the Great God, who grants all things. Conversely, those who break the dharma of Shiva must be destroyed without hesitation, for when Shiva’s dharma is violated, power arises immediately. The sage continues, telling Girijā that the unconquerable one is revered by all the gods, yet afflicted by the curse of the great sages, who were devoted to Shiva. They cursed him, declaring, “Let this wicked one become a buffalo, like the demon Mahiṣa.” Humbled, he bowed to them, seeking their pleasure and begging for release from the curse. Yet, even in the buffalo form, his destruction was to come only through the Goddess herself, by Shiva’s command. The sage asks, “Who is not troubled by disrespect shown to the Siddhas, who are forms of Shiva?” Through the grace of the Siddhas, the removal of the curse is granted. When the fault of the curse emerged and the buffalo form was removed, the radiant liṅga known as Aruṇācala should be beheld. While in the buffalo form, overwhelmed by pride, he was united with the supreme liṅga. In former times, in the three cities, three liṅgas were seen and worshipped by Rudra. It is said that a liṅga given without proper initiation and rites is to be destroyed. At some point, conviction arose in him from the teachings of wandering mendicants. By the touch of Girijā’s lotus feet, liberation is assured—there is no doubt. The vision of that greatest mountain is considered the highest expiation. One should invoke all the sacred waters to remove all faults, and with the Aghamarṣaṇa hymn and the liṅga, perform ritual bathing. Worship Shiva, who is Aruṇādri, with offerings and service. Hearing these words filled with the meaning of Shiva, Girijā, the mountain-born Goddess and protector of the world, honored the gods and was filled with joy. She abandoned all doubt, which had been rooted in her fear of harming a devotee of Shiva. Then, from the sky, an enchanting voice was heard, declaring the names of the sacred rivers: Ganga, Yamuna, Sindhu, Godavari, and Sarasvati. The voice proclaimed, “Let nine sacred places come into being here upon the stone surface.” And it was decreed that, in the month of Ashviyuja, when the constellation Jyeshtha arrives, these holy waters would manifest. Thus, the story flows: a tale of devotion, atonement, and the supreme grace of Shiva, culminating in the sanctification of the sacred mountain and the arrival of the holy waters.