From the subtle, unmanifest source arise the signs and marks of all beings—the five great elements themselves: earth, water, space, and all that is born in the fourfold ways. These four kinds of birth are manifest within this very liṅga, the sacred symbol, and from it also spring forth the qualities known as passion, goodness, and darkness, along with all their myriad expressions. This liṅga is the subtle cause, of the nature of both being and non-being, hidden from ordinary sight. From it have come forth the Viśvedevas, the Ādityas, the Vasus, and the twin Aśvins. Likewise, the waters, the sky, the earth, the wind, the intermediate spaces, and all the directions—indeed, everything that exists and is witnessed in the world—has arisen from this source. For this reason, it is celebrated throughout the three worlds as the Great Source. Whoever worships this liṅga as the Great Source, in the form of Rudra, reveres not only the Supreme Lord but, by extension, all these divine beings and the very fabric of creation. When, in that holy place, the Lord of the Great Source, the Supreme Lord, is worshipped, then all these manifestations are honored as well, O most fortunate one. By the mere sight of this liṅga, O Pārvatī, liberation itself is attained. In ancient times, during the Rāthaṃtara epoch, there lived an excellent twice-born sage. Near Mahākāla, the great Lord of Time, stood the supreme liṅga of liberation. This sage, conquering his appetites, performed severe austerities there for thirteen years. The sacred river Śiprā, so dear to the Brāhmaṇas and renowned for washing away great sins, flowed nearby. One day, the sage beheld a terrifying hunter, carrying a mighty bow, with blood-red eyes. The sight of this fearsome figure filled the brahmin with agitation, for he feared he stood before a slayer of brahmins. The hunter, seeing the sage, stood before him as if afraid, though Hari, the Lord, was concealed within. The hunter spoke, “My mind has turned inward upon seeing you, so radiant. Though I have seen thousands of brahmins and tens of thousands of women, my mind has never once been disturbed like this. Please, by your instruction, show me your favor.” The eminent brahmin, however, thought, “He is a brahmin-slayer, a doer of evil deeds.” With this in mind, he bathed and approached the liṅga of liberation. At that very moment, his divine body dissolved into the liṅga, and he realized, “Liberation has been attained, O beautiful-faced one.” As for the hunter, bound by sin and lacking in concentration, he did not attain the supreme form nor was liberation granted to him. Instead, he entered the waters and performed great austerities. After some time, he returned to the river. As he moved within the water, a tiger sought to seize him. Even as the tiger attacked, the hunter remembered the sacred mantra; in that moment, his life departed, and he became a blessed soul, adorned with divine ornaments. He declared, “I am going to that place where Viṣṇu, the eternal, abides.” Hearing this, the brahmin asked, “Who are you, O best of men?” The hunter replied, “I am known as Dīrghabāhu, expert in all dharmas. I know what is auspicious and inauspicious; I am omniscient upon the earth. On one particular day, O Brahmins, all were filled with anger. Because of the disrespect shown to the Brahmins, I became a meat-eater, bringing fear. Thus, in former times, I was addressed by those Brahmins who were accomplished in the Vedas. Then, all those Brahmins, having bowed to me, O sage, spoke thus. I know the power of the Brahmins and the great fortune of the wise.” Thus, through the worship of the liṅga, the story reveals the supreme source of all, the path to liberation, and the mysterious workings of karma and grace.