在伐苏与摩希尼的对话中，摩希尼请问：戍婆主三眼神（Tryambaka）在戈达瓦里河与五林（Pañcavaṭī）附近的伟大功德为何？以及摩诃提婆曾起舞之地——莲华城（Puṇḍarīkapura）的由来。伐苏叙述：毗耶娑弟子阇弥尼携众弟子而来，见此圣渡（tīrtha）景象宛如城郭；沐浴净身，行供水祭（tarpaṇa）与日常仪轨，以泥土塑成湿婆林伽，并以诸供养法（upacāra）礼拜。湿婆欢喜，与乌玛、象头神伽内沙及斯甘达同现；应阇弥尼所愿，湿婆示现奇妙舞相，召集普罗摩他众，作狂喜的坦陀婆舞（Tāṇḍava），其相以圣灰、弯月、恒河、第三眼、蛇饰、兽皮与宇宙震动等象征描绘。阇弥尼以带有吠陀韵味的长赞颂，称扬湿婆的宇宙主权与五梵形（Pañcabrahma：Īśāna、Tatpuruṣa、Aghora/Ghora、Vāmadeva、Sadyojāta），祈求脱离轮回之依怙，并求赐长寿、健康、学识、富足，以及生生世世常得侍奉。果报偈言：诵此得胜利、智慧、财富、子嗣，并得往生湿婆界或与主合一（sāyujya）；坦陀婆圣地胜过寻常功德，沐浴能解脱，助益祖灵祭（pitṛ-śrāddha），并使布施功德不坏。
No shlokas available for this adhyaya yet.
The mṛnmayaliṅga shows that Śiva is ‘won by devotion’ rather than by wealth or elaborate apparatus: orthodox nitya-karma (snāna/tarpaṇa) and sincere liṅga-pūjā culminate in direct darśana and boons, establishing bhakti as the operative principle of tīrtha efficacy.
The text promises both worldly and transcendent results: victory over enemies (notably for kings), intellect, prosperity, grain and sons, freedom from stain at death, residence near Śiva, and ultimately attainment of Śiva-loka and equality/union (sāmya/sāyujya) with Him—even if one retains only a fraction of a verse with devotion.
It is described as a Tāṇḍava-sthāna where bathing grants release, śrāddha elevates forefathers to heaven, and dāna (cow, gold, land, bed, garments, food/drink) becomes akṣaya (imperishable in fruit), marking it as a high-intensity kṣetra within the Uttara-bhāga’s tīrtha cartography.