In ancient times, it was seen that sacrifices which were brief and offered visible results held little true power for those who performed them. People realized that such rituals, lacking enduring fruit, were insufficient; thus, the world turned its faith toward deeper rites, recognizing Jaṭi as the guarantor of genuine results. At that critical moment, the lord of the gods, pleased with the devotion of the deities and intent on fulfilling their purpose for the welfare of all worlds, granted his blessing, saying, “So be it.” Then, a dreadful and terrifying face—evil in form and hair-raising to behold—was severed by nails and weapons. The gods, uncertain what to do with this fearsome head, asked among themselves, “Where should it be placed?” Ela, present among the gods, spoke first: “I am not able to bear the head; I will depart to the netherworld.” The ocean, too, declared, “If I take it, I will dry up at once.” The gods, realizing the gravity of the situation, turned once more to Shiva, pleading, “Out of compassion for the worlds, you alone must bear Brahma’s head.” Shiva reflected deeply: if the head were cut, the worlds would face destruction; yet, if it were not, a great fault would remain. After much contemplation, the lord Soma’s bearer accepted the burden, carrying the head out of compassion, despite the fault involved in abandoning it. Witnessing this difficult and wondrous act, the gods journeyed to the sacred river Gautami. There, filled with affection and devotion, they praised the lord of the worlds. Yet, among the gods, Brahma’s severed head, still exceedingly fearsome, seemed to approach as if to devour them all. The moon-crested Shiva, with a mere tip of his nail, had severed it, and though abandoning it brought its own fault, he bore it out of mercy for creation. All the gods present at Brahma’s side joined in praise of Shiva, marveling at this supremely divine deed. From that time forward, the place became known as Brahmatirtha. Even today, Brahma’s four-faced form is said to remain established there. Whoever beholds only the head at this holy place attains the abode of Brahma, for it was there that Rudra himself stood and severed the head. This site also became known as Rudratirtha, where the sun is visibly present and all gods are established in their own forms, making it the highest of sacred places. There, at Saurya, the holy ground bestows the fruits of all sacrifices; those who bathe and behold the sun at this spot are freed from the cycle of rebirth. The fifth head of Brahma, severed by Mahadeva, was established in the field of Avimukta for the benefit of the gods. Whoever, at Brahmatirtha on the bank of the Gautami and in the field of Avimukta, sees only the head and observes the skull of Brahma, attains great merit—even a slayer of Brahma is purified there. This holy place is called Avighna, the remover of all obstacles. Listen, O Narada, with devotion, as I recount what happened there. When a divine sacrifice was underway on the northern bank of the Gautami, its completion was hindered by obstacles, preventing the rite from reaching fulfillment. At that time, all the hosts of gods approached me, Hari, seeking a solution. Absorbed in meditation, I discerned the cause and spoke: “Because of obstacles caused by Vinayaka, this sacrifice cannot be completed. Therefore, let all praise the primordial god Vinayaka.” The gods, accepting this counsel, bathed on the bank of the Gautami and, with devotion, praised the primordial Lord of the Ganas. Vinayaka is he who is always to be worshipped, saluted, and contemplated in all undertakings by gods—even by Īśa, Viṣṇu, and the lotus-born Brahmā. To that Lord of Obstacles, the gods took refuge. There is no god equal to the Lord of Obstacles, the bestower of all desires. Even the destroyer of Tripura worshipped him before slaying the ancient enemies. The gods prayed, “May he, the son of Ambikā, swiftly remove all obstacles for us in this great sacrifice. By meditating on him, the cherished desires of all beings will be fulfilled.” A great festival arose when the goddess’s son was born, even at the very moment of his conception. The hosts of gods, their aims accomplished, bowed to the newly born Lord of Obstacles. Though restrained by his mother, he climbed onto her lap and playfully concealed the moon in the matted locks of his father, the Lord of Hosts—a glimpse of his mischievous nature. He drank his mother’s milk, yet, even when satisfied, harbored a mind tinged with jealousy toward his brother. Thus, O pot-bellied one, you became the Lord of Obstacles—Shambhu himself gave you the name Lambodara. Surrounded by gods, Maheśa declared, “Let the dance begin!” Pleased by the mere sound of anklets, he anointed his son as Lord of the Hosts. He who holds the noose of obstacles and the axe, even if not worshipped, creates obstacles for his own mother’s sake; who else is equal to the Lord of Obstacles? Among all pursuits—dharma, wealth, and desire—he is to be worshipped first by gods and asuras, always revered, and his worship never leads to destruction. By his worship, every desired fruit is fulfilled, and even the pride born of self-reliant power is overcome. He delighted his mother with dance, song, and every pleasing entertainment; when she was satisfied, to that blessed Gaṇeśa the gods sought refuge. He is always prosperous through the help of gods, battles with asuras, hymns, salutations, mantras, and his father’s favor. He once opposed the ancient enemies in battle, was worshipped by his father in delight, and again brought about freedom from obstacles. Thus praised by the hosts of gods, the Lord of Obstacles spoke to them: “From me, freedom from obstacles in this sacrifice of the foe of the asuras will arise.” When the gods’ sacrifice was completed, Gaṇeśa addressed them again: “Those who, with devotion and self-restraint, praise me with this hymn will never know poverty or suffering. Those who, with devotion and diligence, perform bathing and giving here—all their undertakings will succeed.” At that very moment, the gods joyfully replied, “So be it.” With the sacrifice complete, the gods returned to their own abodes. From that time onward, this sacred place has been known as Avighna, the remover of all obstacles, granting every desire and destroying all impediments for those who come with faith.