Upon the slopes of this magnificent mountain, all manner of animals ceaselessly wander, filling the land with life. At its very base, even the Śabaras, those forest-dwelling people, are commonly seen, mingling with the wild creatures. Such is the allure and sanctity of this place that even those born of two mothers—who are known for their envy—covet the fortune of those who dwell here. Here, mighty lions, fierce tigers, and great elephants have laid down their bodies, their lives ending in this sacred realm. To the east, one beholds the mountain named Bhāskara, radiant as the sun itself. In the west rises the great mountain called Daṇḍa, standing as a formidable guardian. South of the Śoṇa mountain lies Amarācala, while in the north, the caves of the mountains are inhabited by perfected beings—siddhas who have attained great powers. Throughout the farthest reaches of this land, many other mountains abound, each supporting countless trees upon their slopes. When one gazes upon this lord of mountains, Menā and Himavān themselves seem to be present, as if beholding their own kin. The mountain’s very locks are marked by trees and creepers, resembling matted hair, giving it a divine and ascetic appearance. On either side of its radiant peak, the moon and the sun are seen, as if in constant attendance. During the rainy season, dark and heavy clouds gather beneath the summit, shrouding the heights in shadow. This lord of mountains is described as having a thousand feet and a thousand heads, so vast is his presence. It is no wonder that the streams of rivers disappear into his many heads, lost within his immensity. In autumn, clouds form a girdle about him, encircling his form, while the tips of his peaks are adorned with blue and red hues, as if painted by the touch of the sky. Because of its sheer inaccessibility, the mountain possesses a fierceness—not in name, but in very nature. Here, the mighty serpents—Takṣaka, Ananta, and other lords of snakes—contend with one another, their cosmic struggles hidden in the wilds. The mountain reveals its own eightfold form, a mystery to behold. In the very heart of Śiva’s peak flows the Suṣumnā, the lotus-river, pure and sacred. It was here that Brahmā and Vishnu, assuming the forms of a swan and a boar respectively, approached the Lord of Arunachala, accompanied by their beloveds. They performed intense austerities, and thus directly beheld Sadāśiva, the eternal auspicious one. Yet, even with such devotion, the left half of the gracious enemy of Manmatha could not be obtained. Upon this spot, the linga—the bestower of enjoyment and liberation to men—was established. It grants the virtuous the accomplishment of mantra without obstacle. With but a single immersion, it destroys the five great sins of people, and with a single act of reverent salutation, all sins are washed away. Through the greatness of such devotion, one attains union with Shiva himself. It was here that the two lords of the Vidyadharas were freed from the bondage of Durvasa’s curse. There is no righteousness greater than that which comes from Maheshvara, nor any god greater than Maheshvara. There is no supreme Shaiva leader in Vishnu, nor can any offer protection from Shiva’s powers. There is no ornament greater than rudraksha, nor any scripture greater than the Shiva Agama. No happiness surpasses that of detachment, and no state is higher than liberation. The abodes of the great reside throughout these mountains, for this is truly the Lord of the Mountain himself. With a heart full of joy, the son of Mrikandu spoke these words to the delighted son of Shilada, pondering what actions lead to well-being and how various hells are known to result from them. For, indeed, people endowed with the qualities of passion and darkness are easily found in this world.