The sacred mountain revealed itself in its own eightfold form, clearly manifest for all to behold. At the very heart of Śiva’s peak, the Suṣumnā, a lotus-like river, flowed with serene grace. In ages past, Brahma and Vishnu themselves took on new shapes—Brahma as a swan, Vishnu as a boar—each seeking the heart of the mystery. Together with their beloveds, they approached the one renowned as the Lord of Arunachala, yearning for his divine presence. With deep devotion, one among them undertook severe austerities and was granted a direct vision of Sadashiva. Yet, even with such penance, he could not attain the blessed left half of the gracious foe of Manmatha. There, the linga—source of all enjoyment and ultimate liberation—was established, offering its blessings to all who sought them. To the virtuous, this linga granted the fruition of mantra, removing all obstacles from their path. With a single immersion in its presence, the five great sins were washed away; even a single act of reverent salutation could destroy all accumulated sins. Through the greatness of this devotion, union with Shiva was attained once more. The two lords of the Vidyadharas, too, were freed from the bondage of Durvasa’s curse. There is no righteousness greater than that which comes from Maheshvara, and no god surpasses Maheshvara. There is no supreme Shaiva leader in Vishnu, nor is there protection from the powers of Shiva. Nothing is more sacred than the rudraksha, and no scripture is higher than the Shiva Agama. True happiness lies in detachment, and liberation is the highest state one can achieve. The abodes of the blessed are spread throughout these mountains, for this is indeed the Lord of the Mountain himself. With a heart full of joy, the son of Mrikandu spoke to the delighted son of Shilada, eager to share wisdom. He asked: “What actions lead people to well-being, and how do various hells arise as the results of their deeds?” It was explained that people dominated by the qualities of passion and darkness are easily found, but one who is truly sattvic, endowed with virtue, attains the highest good. Yet, many hells exist, created as consequences for various actions. A man who kills a Brahmin becomes a Chandala after death. If a twice-born drinks liquor, he becomes a perpetrator of sinful acts. Whatever one steals will be denied him in his next birth. Approaching the wife of one’s teacher results in impotence, and violating another’s wife leads to dwelling in the hell named Kālasūtra. A slanderer is cast into the dreadful Avīci, and one who reviles dharma finds himself in a most terrible place. The great sinner who speaks falsehood is consigned to the terrifying hell of concealment at the time of dissolution. Those who delight in betraying others and eat flesh are sent to the unstable hell called Vajra. Even a horse-killer dwells breathless, and a cow-killer is punished in a cruel hell. Stealing divine property leads to the blazing hell, while those who take others’ wealth suffer in the most dreadful realms. The messengers of Yama bind the sinful with nooses, strike them with rods, and pierce their bodies with stakes. Serpents, tigers, and other fierce creatures bite them mercilessly. They are forced to dig in deep pits and are beaten with whips. The sinful are made to carry unbearable burdens, tormented by Yama’s messengers. Among those punished are the thief of gold, one with deformed nails, one with impure skin, and one who violates his teacher’s wife. Also included are the false witness, one with diseased eyes, one with weak digestion, and one who eats before elders. A man who delights in another’s wife becomes lame, deaf, or a slanderer of others. And one who neglects a guest who has arrived becomes a thorn in the cheek, suffering the consequences of his neglect. Thus, the ways of righteousness and the results of unrighteousness were revealed, guiding all toward the path of virtue and liberation.