In that blessed land, the people were truly fortunate. They spoke with loving words, were ever proud of their youthful vigor, and adorned themselves in divine garments. Their conduct was always exemplary, radiating goodness in every action. The women, shining like celestial nymphs, spent their days and nights joyfully within their homes, their beautiful faces glowing with happiness. Men, equally proud of their beauty and youth, walked among them, marked by auspicious signs and adorned with polished jeweled earrings. Among these inhabitants, Brahmins, Kshatriyas, Vaishyas, and Shudras all lived together, each devoted to their own duties and living righteously. There were also chief courtesans with enchanting eyes, whose beauty rivaled that of Ghritachi and Menaka, and even surpassed Tilottama. Some among them resembled Urvashi, others Vipracitti, some were like the daughters of Vishvachi, and some resembled Pramlocha. All these women spoke affectionately, their faces lit with smiles. They were skilled in the arts, possessed many virtues, and were experts in dance and song. Proud of their feminine qualities, they dwelled there, their glances and conversation full of charm. Every one of them was beautiful, pleasing to behold, and none lacked beauty or virtue. None were given to harming others. With just a sidelong glance, these women could bewilder men, casting them into a delightful spell. In this land, there was no poverty, no foolishness, and no hostility. None suffered from illness, nor were any unclean, miserly, or deceitful. Beauty and good conduct were universal, and no one caused harm. The men of this land were renowned throughout the world. Every movement brought joy and happiness to all beings. The region was bustling with people of every kind, and abounded in all sorts of crops. The landscape was rich with karṇikāra, jackfruit, campaka, and nāgakesara trees, as well as pāṭala, aśoka, bakula, kapittha, dhava, mango, neem, kadamba, and countless other flowering trees. Nīpa, dhava, khadira, and creepers adorned the land, along with śāla, tāla, tamāla, coconut, and auspicious añjana trees. Arjuna, samaparṇa, kovidāra, pippala, lakuca, sarala, lodhra, hintāla, and devadāru trees flourished, along with palāśa, mucukunda, pārijāta, kubjaka, banana groves, and fruits of jambū and areca palm. Ketakī, karavīra, atimukta, kiṃśuka, mandāra, jasmine, and many other flowering plants filled the air with fragrance. The gardens were delightful, echoing with the songs of many birds, and resembled the heavenly Nandana grove. Trees bowed under the weight of their fruit, and clusters of flowers bloomed in every season. Chakora birds, lotuses, bhringarāja, cuckoos, kalaviṅka birds, peacocks, beloved parrots, and mynas filled the air with their calls. Jīvaṃjīvika, harita, cātaka, and forest-dwelling birds, along with countless other flocks, sang sweetly. Long ponds, lakes, lotus pools, and reservoirs dotted the landscape, each adorned with clusters of lotuses. Kumuda, white lotuses, and beautiful blue lotuses grew abundantly, as did kādamba, chakravāka, and various waterfowl. Kāraṇḍava, plava, swans, and other water-dwelling birds thrived among the excellent trees and flowers. Throughout the land, sacred bodies of water were found everywhere. Here, the god Kṛttivāsa, bearer of the bull-banner, resided himself. For the welfare of all worlds, Śiva, who grants both enjoyment and liberation, had gathered on earth all the sacred places, rivers, and lakes. He drew drops of water from each—lotus ponds, reservoirs, wells, and oceans—beforehand. For the benefit of all worlds, Rudra, together with all the gods, created the sacred site known as Bindusara in that region, establishing it with the sages. Thus, the place is remembered as Bindusara. On the eighth day of the waxing fortnight in Mārgaśīrṣa, those who undertake pilgrimage there at the equinox, having mastered their senses and bathing with faith in Bindusara, receive great merit. By satisfying gods, sages, humans, and ancestors with silent prayers and sesame water, knowing their names and lineages, and bathing properly, one attains the fruit of an Aśvamedha sacrifice at the time of a lunar eclipse, equinox, solstice, or seasonal transition. At the beginnings of eras, on the eighty-sixth day, and other auspicious dates, those who give gifts—such as wealth—to Brahmins there gain results a hundredfold greater than at any other sacred place. Those who offer rice balls to their ancestors on the shore of the lake bring inexhaustible satisfaction to their forebears—there is no doubt. Then, going to the house of Śambhu, with controlled speech and senses, one enters and worships Śarva, circling him three times. After bathing Bhava with ghee, milk, and other pure substances, one remains clean. Anointing him with fragrant sandalwood and kuṅkuma, one worships the god, the moon-crested spouse of Umā. With pure flowers—bilva, arka, lotus, and others—and mantras from the Āgamas and Vedas, one worships Śaṅkara. Even those not initiated may worship him by name and with the root mantra. Having worshipped the god with fragrant flowers, incense, lamps, offerings, and oblations, with hymns, prostrations, songs, and delightful music, the devotee completes the sacred rites in reverence and joy.