Once, O Parvati, the question arose among the gods, demons, Gandharvas, sages, celestial beings, and serpents: “O Lord, where were you present when you first created this world, with all its moving and unmoving beings? Who is that supreme abode, established in the fierce forms of the planets?” Thus, O goddess, you inquired, and I have revealed to you as it was in ancient times. Know, beloved, that the elements beginning with earth reside in the vast forest of Time. Within this expanse, along with all the worlds—Brahmaloka and the rest—endowed with incomparable, auspicious qualities, there abides eternally the supreme linga, the very essence of the highest Brahman. There, Brahma and the other gods, and even Vishnu himself, are established. From that linga emerged the great soul, the great intellect. From it arose the principles of the elements, the sense of ego, Vishnu, Shambhu, and Parvati herself. That which pervades all directions, with hands and feet everywhere, faces, heads, and mouths on every side, from this arise the marks of all beings and the five great elements—earth, water, space, and the manifold forms of birth. The fourfold sign of birth is observed within this very linga. From it spring forth the qualities of passion, goodness, and darkness, along with all their manifestations. That which is unmanifest, the subtle cause, the nature of both being and non-being, also arises from this source. The Vishvedevas, Adityas, Vasus, and Ashvins, the waters, sky, earth, wind, the intermediate spaces, the directions—indeed, all that exists and is witnessed in the world—has emanated from this origin. Thus, it is renowned as the Great Source throughout the three worlds. Whoever worships this linga as the Great Source, in the form of Rudra, honors not only Rudra but all these manifestations as well. When the Lord of the Great Source, the Supreme Lord, is worshipped in that sacred place, O highly fortunate one, all these divinities are honored by such worship. By the mere sight of this linga, O Parvati, liberation is attained. In the ancient Rāthaṃtara epoch, there lived an excellent twice-born brahmin. Near Mahākāla, there stood the supreme linga that bestows liberation. The brahmin, having subdued his desires, performed austerities there for thirteen years. Close by flowed the sacred river Śiprā, beloved of the brahmins and known for removing great sins. One day, the brahmin beheld a terrifying hunter, bearing a mighty bow, with blood-red eyes. The sight of this fearsome figure unsettled the brahmin, for he feared the slayer of a brahmin. Yet, as he gazed, the hunter, with Hari concealed within him, stood before the brahmin as if afraid. The hunter said, “Now, seeing you so radiant, my mind has turned inward. Though I have seen thousands of brahmins and tens of thousands of women, never has my mind been disturbed. By your teaching, show me your favor.” But the eminent brahmin, thinking, “He is a brahmin-slayer, a doer of evil deeds,” bathed himself and immediately approached the linga of liberation. At that very moment, his divine body dissolved into the linga, and he realized, “Liberation has been attained, O beautiful-faced one.” As for the hunter, bound by sin and lacking concentration, he did not attain that supreme state nor liberation. Instead, he entered the water and performed great austerity. After some time, the hunter returned to that river. As he moved within the water, a tiger sought to seize the brahmin who was nearby.