King Bhoja, filled with devotion, worshipped the great god Mahādeva, who resides in the desert. He offered sandalwood and other sacred items, and silently praised Hara within his heart. In his prayers, Bhoja addressed Shiva as the destroyer of Tripurāsura, the wielder of countless illusions, and as the pure one concealed among foreigners—whose essence is existence, consciousness, and bliss. Guided by his devotion, King Bhoja resolved to journey to the sacred realm of Mahākāleśvara. Yet, he was warned: the land known as Vāhīka had fallen under the corrupting influence of foreigners. There, the great magician whom Bhoja had previously burned to ashes had reappeared. This magician, not born from a womb, had received a boon from Shiva and become the increaser of demons. Mahādeva cautioned Bhoja, “O king, you must not travel to that land of demons and tricksters.” Hearing this divine advice, Bhoja turned back and returned to his own country. Soon after, the master of illusion, skilled in magic, addressed the king with affection. He invited Bhoja to witness how one could partake of the remnants he left behind. This invitation unsettled Bhoja, and his mind became fixed upon the harsh religion of the foreigners. Upon hearing this, Kālidāsa grew angry and spoke fiercely to Mahāmada, vowing, “I will slay this wicked, immoral Vāhīka, the lowest of men.” Kālidāsa recited sacred verses ten thousand times, offering one-tenth of them as oblations. He took the ashes of his own guru and, through this act, shed his arrogance. The ashes were established at the center of the land, and those devoted to arrogance remained there. At night, the magician—possessing a divine form and adept in countless illusions—appeared. The deity reminded Bhoja, “O King, the noble dharma is yours, remembered as the highest of all dharmas.” He declared that those who are castrated, without a topknot, and bearing a beard are defilers. For them, animals not consecrated by Kaula rites are considered edible. Those born with pestles were identified as corrupters of dharma. Having spoken thus, the deity departed, and King Bhoja returned home. Among the Śūdras, the wise one established their natural language. He also instituted a code of conduct, comparable to those of all the gods. The noble classes remained, while at the end of the Vindhya mountains, mixed castes were found. In the lands of the Barbarians, in Tuṣa, and on various islands, similar conditions prevailed. Those born in these regions were short-lived and dull, dying after three hundred years. Their lands were ruled by many kings, and in their lineage, three kings died after two hundred years. In the land of Kalpa, the king righteously established his own rule. He was the ruler of Indraprastha, descended from the Tomara lineage. The Agni dynasty expanded its power even further. Their influence stretched north to the border of China and south to Setubandha. They performed Agnihotra sacrifices, seeking the welfare of cows and Brahmins. A time equal to the Dvapara Yuga constantly revolved everywhere. In every village the deity abided, and in every region the sacrificial rites were established. Witnessing this, the dreadful Kali, fearful and accompanied by foreigners, appeared. During a twelve-year period, Kali devoted himself to meditation and yoga. There, together with Radha, he praised Hari silently in his mind.