Whoever beholds only the head attains the supreme abode of Brahma, the very place where Rudra himself once stood and severed Brahma’s head. This sacred site is known as Rudratirtha. There, the sun is visible to all, and the gods are established in their true forms, making it the highest of holy places. This is also called Saurya, the holy ground that bestows the fruit of all sacrifices. Bathing in its waters and beholding the sun there, one is freed from the cycle of rebirth. It was here, in the field of Avimukta, that Mahadeva established Brahma’s fifth head, which he had severed, for the welfare of the gods. Whoever, at Brahmatirtha on the bank of the Gautami in Avimukta, beholds only the head and sees the skull of Brahma, gains the highest merit—even a slayer of Brahma is purified by this vision. This holy place is also called Avighna, the remover of all obstacles. O Narada, listen with devotion as I recount what happened there. Once, a divine sacrifice was underway on the northern bank of the Gautami, but obstacles arose and the sacrifice could not reach completion. The assembled hosts of gods turned to me, Hari, and I entered deep meditation to discern the cause. I perceived that the obstacles were caused by Vinayaka. Therefore, I told them, “Let all of you praise the primordial god Vinayaka.” The gods agreed, saying, “So be it.” After bathing on the bank of the Gautami, they devotedly praised the Lord of the Ganas, the primordial god. He is the one who must always be worshipped, saluted, and contemplated in all undertakings, even by Īśa, Vishnu, and the lotus-born Brahma. To that Lord of Obstacles, the gods took refuge. There is no god equal to the Lord of Obstacles, bestower of all desired wishes. Even the destroyer of Tripura once worshipped him before slaying the ancient enemies, knowing his greatness. “May he, the son of Ambikā, swiftly remove all obstacles for us in this great sacrifice,” the gods prayed. “By meditating on him, the cherished desires of all embodied beings will be fulfilled.” A great festival arose for all when the goddess’s son was born, even from the 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, with playful mischief, concealed the moon in the matted locks of his father, the Lord of Hosts. He drank his mother’s milk, yet even when satisfied, his mind was touched by jealousy toward his brother. Thus, O pot-bellied one, you became the Lord of Obstacles—Śambhu gave you the name Lambodara. Surrounded by the hosts of gods, Maheśa declared, “Let the dance begin!” Pleased by the sound of anklets, he anointed his son as Lord of the Hosts. Holding the noose of obstacles in one hand and an axe on his shoulder with the other, he creates obstacles even for his own mother if not worshipped. 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 and is always to be revered. His worship never leads to destruction; to that foremost one, I bow first. By worshipping him, all desires are fulfilled according to one’s prayers, and even the pride of self-reliant power is surpassed. To that beloved brother, the mouse-rider, I offer praise. He delighted his mother with dance, song, and all manner of pleasing entertainment, and when she was satisfied, to that blessed Gaṇeśa I seek refuge. He is always prosperous through the help of gods, battles with asuras, hymns, salutations, mantras, and his father’s favor. To that blessed Gaṇeśa I seek refuge. He once opposed the ancient enemies in battle, was worshipped by his father, and brought about freedom from obstacles. To that Gaṇeśa I bow. 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 complete, Gaṇeśa addressed them again: “Those who, with devotion and self-restraint, praise me with this hymn shall never experience poverty or suffering. Those who, with devotion and diligence, perform bathing and giving here—all their undertakings will succeed.” At that moment, the gods replied, “So be it.” When the sacrifice had ended, they returned to their own abodes. From that time onward, that sacred place has been known as free from obstacles, granting all desires and destroying every impediment. It is also known as Śeṣa-tīrtha, the bestower of all desires. Let me describe its form as it was revealed. Śeṣa, the great serpent and lord of Rasātala, surrounded by all the serpents, entered Rasātala. But the demons, offspring of the Daityas and Danavas, who had also entered Rasātala, expelled the lord of serpents. Distressed, Śeṣa came to me and said, “You have given Rasātala to the demons and to me as well, but they will not grant me a place. Therefore, I have come to you for refuge.” I said to the serpent, “Go to the Gautamī. There, by praising Mahādeva, you will obtain your desired wish.” For in the three worlds, there is no one who grants wishes like him. Prompted by my words, the serpent bathed in the Gaṅgā with great effort, joined his palms, and praised the lord of the gods: “Salutations to the lord of the three worlds, the destroyer of Dakṣa’s sacrifice, the prime creator; salutations to you, who embodies the three worlds. Salutations to the thousand-headed one, to the agent of dissolution; to you whose forms are moon, sun, fire, and water, salutations. Always, salutations to you of all forms, to you who are time; protect, O Śaṅkara, lord of all, protect, O lord of Soma, all-pervading one, lord of the world, salutations to you; grant me my heart’s desire.” Pleased with his devotion, Maheśvara granted the serpent the desired boons for the destruction of the enemies of the gods—the Daityas, Dānavas, and Rākṣasas.