Rising early in the morning, the wise pilgrim plunges into the sacred waters of Brahma-kuṇḍa, beginning the auspicious rites. After this cleansing, one beholds Mantreśvara, and then the great Vidyā, each vision deepening the sanctity of the pilgrimage. The pilgrim bathes at Svargadvāra, remaining clothed and with senses firmly controlled, for such discipline leads to the highest attainment. Thus, the pilgrimage is described as auspicious and a remover of all sins. Whoever undertakes this pilgrimage regularly receives every auspicious reward. Therefore, O foremost of Brāhmaṇas, you too should journey to Ayodhya without delay. Ayodhya is the supreme place, the greatest of all, the highest abode established within Viṣṇu’s discus. O Brāhmaṇa, I have answered your question fully. Vyāsa, the treasure of austerities, spoke these sweet words: “I am blessed, I am favored, I am fulfilled, O sage; all is fruitless for one who has not gone to Ayodhya. By you, O great one, the decision on dharma has been declared to me with favor. Now you too, O foremost of Brāhmaṇas, return to your own hermitage.” Agastya, the treasury of austerities and born from the pot, departed. The steadfast sage, his eyes wide with wonder, returned to his own hermitage. The brahmin then came to Ayodhya, seeking to attain all his desired aims and objects. Having seen the supreme holy place, the cause of great marvels, he, the foremost of brahmins and sage, returned once more to his hermitage. Having heard of Ayodhya’s greatness and performed the pilgrimage according to the prescribed rules, whoever recites this incomparable glory with devotion brings forth blessings. Therefore, people should always listen to this account with effort. Gold and other gifts should be given to a twice-born, according to one’s ability. This original, righteous greatness of the field, described with ample injunctions, is realized through supreme devotion. Whoever, at any time, gives wealth to the reciter, according to his own ability, is blessed. Victory to the yogi of Aruṇagiri, who bears the difficult-to-cross king of serpents on his head and the crescent moon as a lamp for all! The sages then requested, “We wish to hear from you the greatness of Aruṇācala.” Thus, when asked, Sūta spoke to the assembled sages: “Long ago, Sanaka asked the four-faced one, Brahmā, about this matter. Listen attentively, all of you; I will now tell you. Formerly, Brahmā, lotus-seated, resided in Satyaloka. Through your grace, all knowledge arose in me. By the glory of your devotion, my mind’s mirror was purified. The essential meaning of the Vedas and Vedāngas is the undisturbed knowledge of Śiva. The Śaiva liṅgas upon earth, and the divine ones as well, O ocean of mercy, are manifestations of that truth. That liṅga of mine, pure and divine, possesses the glory of unbroken radiance. By merely remembering its name, all sins are destroyed. That Śaiva brilliance, the eternal support of the world, is imperishable. Thus, filled with devotion and curiosity, Brahmā meditated for a long time upon Śaṃbhu, seated upon the lotus throne. When he saw, as before, the pillar of radiant light that was Śiva, he again received Śiva’s command and sought to obey it. His body was marked with goosebumps, born from the vision of Śiva. Such is the greatness of Ayodhya and Aruṇācala, as revealed through devotion, pilgrimage, and the wisdom of the sages.