In that most excellent sacred field, pilgrims who come to behold the linga known as Bhaskaresvara, after bathing in the holy pond, are blessed to witness the great Lord himself. This Lord of gods, the three-eyed Shiva, was once worshipped by the radiant sun. Those who gaze upon him there, cleansed of all sin, ascend to the supreme celestial chariot. Praised by the Gandharvas, these souls are carried to Shiva’s world, where they remain in joy for a whole kalpa. Having enjoyed abundant and delightful pleasures in the realm of Shiva, when their merit is exhausted, they are reborn into noble families. Or, they may take birth in the homes of yogis, as excellent twice-born ones—accomplished in the Vedas and Vedangas, devoted to the welfare of all beings. Such souls become skilled in the meaning of scriptures on liberation, equal-minded everywhere, and, having attained the supreme yoga of Shambhu, they finally reach liberation. In that holy and excellent field, wherever a linga is seen—whether worshipped or not, in the forest or by the roadside, at a crossroads, in a cremation ground, or wherever it stands—if one beholds it with unwavering faith and concentration, bathing it with devotion using fragrant substances and delightful flowers, incense, lamps, offerings, salutations, and hymns, and worships with prostrations, dance, song, and other acts of reverence, that person will surely reach Shiva’s world. Even a woman who worships with faith in this way attains the same fruit as previously described; there is no doubt about this. Who, O foremost sages, can recount all the virtues of that supreme field, save for the gods and Maheshvara himself? Whoever, man or woman, visits that excellent field—whether with faith or without—during the months beginning with Madhava, on whatever lunar day, bathes in the waters of Bindusaras, and beholds the god Virupaksha and the goddess Shiva, granter of boons, as well as Chanda among the hosts, Karttikeya, Ganesha, the sacred bull, the wish-fulfilling tree, and Savitri, attains the world of Shiva. Bathing properly at the Kapila ford, the destroyer of sins, grants one’s desired wishes and leads to Shiva’s world. Whoever establishes a pillar there, following the proper rite and with controlled senses, uplifts twenty-one generations of their lineage and proceeds to Shiva’s world. Bathing at Ekamra, Shiva’s auspicious field, which is equal to Varanasi, ensures liberation. There, too, is Viraja, the mother goddess established as Brahmani; by seeing her, a mortal purifies their lineage up to seven generations. Even seeing her once, worshipping with devotion and bowing, uplifts one’s lineage and brings the soul to the world of Brahma. Other mothers of the worlds reside at Viraja as well—goddesses who remove all sins, grant boons, and love devotion. The river Vaitarani flows there, remover of all sins; bathing in her waters, one is freed from all impurities. In that sacred place, the self-born Hari himself abides in the form of a boar. Seeing him and bowing with devotion, one attains the supreme abode of Vishnu. At Kapila, Gograha, Soma, the ford called Alabu, Mrityunjaya, Krodhatirtha, Vasuki, and Siddhakeshvara—whoever, self-controlled and resolute, visits these eight fords at Viraja, bathes according to the rite, and bows to the gods, is freed from all sins, mounts a splendid celestial car, is praised by Gandharvas, and honored in the world of Brahma. Whoever offers the ancestral cake at Viraja, my sacred field, grants inexhaustible satisfaction to their ancestors; there is no doubt. Those who, at Viraja, abandon their bodies truly attain liberation. Whoever, after bathing in the ocean, sees Kapila and Hari, and beholds the goddess Varahi, attains the abode of the gods. There are also other sacred fords and holy shrines, which should be known, O best of sages. On the northern shore of the ocean in that land, O best of twice-born, lies a secret and supreme field, granting liberation and destroying sin. Covered everywhere with sand, pure, fulfilling all desires, this field, ten yojanas wide, is extremely rare. It is adorned with ashoka, arjuna, punnaga, bakula, sal, sarala, jackfruit, coconut, shala, palmyra, and kapittha trees; with champaka, karnikara, mango, bilva, patala, kadamba, kovidara, lakucha, and nagakesara; with prachinamalaka, lodhra, orange, dhava, khadira, sarja, bhurja, ashvakarna, tamala, and devadaru; with mandara, parijata, banyan, aguru, sandalwood, date, amrataka, siddha, mucukunda, and kimshuka; with asvattha, saptaparni, madhudhara, shubhanjana, shimshapa, amalaka, nipa, nimba, tinduka, and vibhitaka trees. Rich with fruits and fragrances of all seasons, bright with flowers year-round, this field delights the mind, is pure, and resounds with the calls of various birds—sounds charming to the ear, sweet and pleasing, produced by strong and intoxicated birds, uttered by their mouths. Among these are chakoras, lotuses, bhringarajas, parrots, cuckoos, kalavinkas, haritas, and jivajivakas, filling the sacred field with beauty and joy.