As a fierce and great fire arose, the gods sought to pacify its sorcery, wishing for good fortune. They turned to the sage Pippalāda, asking him to restrain this overwhelming force. Pippalāda replied truthfully, “I am unable to restrain it; I do not speak untruth. You yourselves must address this sorcery.” He explained that the exceedingly fierce fire would act contrary upon seeing him, so the gods themselves approached the fire, speaking words of appeasement. The fire responded, “As you desire, let both fire and water be brought together. I am created for the consumption of all, O twice-born ones. Fire is indeed born from me; otherwise, how could it be so? From me arise the five great elements, all that is mobile and immobile.” The fire declared that everything enters into its mouth, leaving nothing unsaid. After deliberating, the gods addressed both fire and water again, instructing them to consume all things in due order. The submarine fire, too, spoke to the gods, “By your wish, O best of gods, everything is food for me.” This submarine fire then transformed into a river, joining with the sacred Gaṅgā. This terrifying and primordial fire, which the immortals called Vahni, was recognized as the original fire from which all beings arise. The gods acknowledged, “The waters are the eldest, and you, fire, are the first. Make the ocean, lord of waters, your food, just as we bid you to go and enjoy as you wish.” But Fire questioned the immortals, “How shall I go there, into the waters? If you bring me into the great water—” The gods wondered the same, asking how Fire could reach the waters. Fire answered, “Let the virtuous maiden carry me.” Fire requested to be placed in a golden vessel and carried by the maiden wherever his path might be. Hearing this, the gods approached Sarasvatī, the pure maiden, and asked her to swiftly carry the fire with her head to Varuṇa’s abode. Sarasvatī replied, “Alone, I am not able to bear it; but joined with four others, I could swiftly carry it to Varuṇa’s abode.” Hearing her words, the gods spoke to Gaṅgā, Yamunā, Narmadā, and Tapatī. Together with these four, Sarasvatī placed the fire in a golden vessel, bore it upon her head, and journeyed to Varuṇa’s abode. There, in the holy place where Somanātha, lord of the gods, dwells in Prabhāsa, adorned with the moon, the five rivers placed the fire. The great Agni now resides there, slowly drinking the water. All the hosts of gods then approached Śiva, the best among gods, and asked, “Tell us, and for our cows as well, what is the purifier of bones?” Śiva replied, “By carefully bathing in the Gaṅgā, both gods and cows are freed from their sins—of this there is no doubt.” The bones from the bodies of sages, once washed there, became pure through that very washing. That holy place, where the gods were freed from sin, is a destroyer of sins; bathing and giving gifts there removes even the sin of killing a Brāhmaṇa. The place where cows are purified is called Gotīrtha; by bathing there, a wise person gains the fruit of a cow-sacrifice. Where the blessed Brāhmaṇa bones were, that place is known as Pitṛtīrtha, which increases the joy of the ancestors. Ashes, bones, hair, or nails of any living being, if brought to that holy place, remain there as long as the moon, sun, and stars endure. Even one who has committed evil deeds attains residence in heaven; thus, from the holy place of Cakreśvara, three tīrthas arose. There, O Nārada, the gods and cows were purified, and they addressed Śambhu, saying, “Let us return to our own abodes; here, the Sun is established. While the Sun remains here, all the gods are established.” They asked, “O Lord of the worlds, may we be permitted to go? For the Sun is indeed the eternal self of this world, both moving and unmoving.” The gods declared, “The Sun, composed of divinity, is established here by us, where the Gaṅgā, the sustainer of the world, flows, and where Tryambaka himself is present; where Tryambaka is, there is the abode and establishment of the gods.” Taking leave of Pippalāda, the gods returned to their own dwellings, and in due course, the sacred pippala trees went to the imperishable heaven. The illustrious sage Pippalāda, lord of the field, established the worship of Śaṃkara at the site of the pippala trees. This sage, son of Dadhīci and of fierce energy, took as his wife the daughter of Gautama, and, blessed with sons, wealth, fame, and friends, the steadfast one attained heaven. From that time onward, the holy place was known as Pippaleśvara, the reward of all sacrifices, meritorious, and by remembering it, sins are destroyed. How much more so by bathing and giving gifts, and by seeing Āditya! Cakreśvara and Pippaleśa are names of the god of gods. By knowing this supreme secret, one attains all desires; for the establishment of the Sun is in the abode of the gods, and that place is dear even to the gods. Whoever recites, hears, or remembers this most holy narrative becomes long-lived, wealthy, righteous, and at the end, remembering Śambhu, always attains him. Now, listen, O Nārada, to the account of the holy place known as Nāgatīrtha, famed for granting all desires, where the Lord of Serpents abides. In the city of Pratiṣṭhāna, there once was a king named Śūrasena, renowned as a descendant of the lunar dynasty, illustrious, wise, and an ocean of virtues.