One of the one thousand names of Śiva Mahādeva (Shiva Mahadeva) in Aṣṭottarasahasranāmastotra (Ashtottarasahasranamastotra; the verse eulogising one thousand and eight names of Śiva). In Śivasahasranāmastotra (Shivasahasranamastotra; the chant of the one thousand names of Śiva), the words ārohaṇa (arohana, or rise) and adhiroha have been mentioned together— ārohaṇo’dhirohaśca.
In fact, there is not much difference between the meanings of the words ārohaṇa and adhiroha. Ārohaṇa and adhiroha both mean ‘a course or movement from a lower point to a higher point’. Nīlakanṭha (Nilakantha), the annotator of Mahābhārata (Mahabharata) defined the two words together— ārohaṇa paramapadamārurukṣuḥ adhiroha adhirūḍhaḥ.
The word ārurukṣā (aruruksha) means the desire to rise (ārohaṇa) or acquire (prāpti; prapti). Ārurukṣu (arurukshu) refers to the person who wishes to rise or acquire something. Here, by arising to, or attainment of means chiefly the concept of Parameśvara’s (Parameshwara; the Supreme Being) desire for mokṣa (moksha; roughly salvation). A verse in Bhagavadgītā (Bhagavadgita) says that for an ārurukṣu hermit, or a hermit who desires to secure a blessed position in the abode of god after death, yogasādhana (yogasadhana) or rigorous meditation is the prime concern— ārurukṣormuneryogaṃ karma kāraṇamucyate.
Now the question may arise that when Śiva (Shiva) himself has been referred to as the Supreme Being everywhere in Upaniṣadas (Upanishadas) and epics, why is it necessary to picture him as someone desiring to attain, or to arise to, mokṣa? The explanation for this may be that while Śiva is an incarnation of the Supreme Being himself, he also takes form of that path to attaining salvation by practising arduous ascetic practice that is followed by people who wish to achieve mokṣa and reach his plane.