Though I am known to you as sinful, still hear my request,” pleaded the supplicant. “Wherever the name ‘Shiva’ is heard, O Somanatha, may my abode be there.” He continued, addressing Shiva by his many names: “O Lord of Gauri, Shankara, Somanatha, Lord of the universe, ocean of compassion, soul of all—wherever you are praised as ‘the true one,’ there may the abode of the virtuous be.” Upon hearing this heartfelt praise from Atri, the blessed Hara, Shiva, was pleased. He spoke to the yogi, declaring, “I am the giver of boons, creator of the universe. To you is granted self-knowledge, liberation, abundant enjoyment, and the greatness of the holy place—this boon is worshipped by the gods.” “So be it,” said Shambhu, and with those words, he disappeared. From that time onward, the wise have known that holy place as the ‘self-holy place.’ By bathing and giving there, liberation is attained, O Narada. Now, the Ashvattha holy place has been described, and then the Pippala. Next, listen to the tale of Mandatirtha in the north and its excellence. Long ago, the blessed Agastya, lord of the southern quarter, was sent by the gods to fulfill the request of Vindhya. He slowly approached Vindhya, surrounded by a thousand sages, and upon reaching the chief of mountains, crowded with many trees, he beheld Vindhya, adorned with hundreds of peaks, rivaling Meru and the Sun. The steadfast sage, lord of Lopamudra, was welcomed as a guest by the twice-born, and after praising the mountain, spoke for the accomplishment of the gods’ purpose: “I am going, O foremost of mountains, with sages who perceive the truth, undertaking a pilgrimage to holy places; thus, I proceed toward the southern direction. Grant me a path, O lord of mountains, and offer hospitality as requested; until my arrival, it is necessary for me to remain here.” Vindhya replied, “It cannot be otherwise for you.” Then, accompanied by the sages, Agastya advanced toward the southern region. Slowly, he reached Gautamī, consecrated for a sacrificial session, and for a full year, performed the sacrifice surrounded by the sages. But two evil sons of Kaitabha, the rakshasas Ashvattha and Pippala—renowned in the abode of the gods—sought to disrupt righteousness. Ashvattha took the form of an ashvattha tree, and Pippala assumed the form of a brahmin; both desired to infiltrate the sacrifice. Wicked in mind, Ashvattha became a tree, and Pippala appeared as a brahmin. They continually tormented the brahmins, rich in austerity. Whoever approached Ashvattha, that tree would devour them. Pippala, becoming a singer of the Sama Veda, would consume his disciples as a rakshasa; therefore, even today, among brahmins, a Sāmaga is exceedingly merciless. Seeing the brahmins being diminished, the sages realized these two were rakshasas and took refuge on the southern bank. All the groups of sages went to Sauri, the slow-moving Saturn, steadfast in his vow and engaged in austerity, and reported the rakshasa deeds. Sauri said to them, “When my austerity is complete, O twice-born, I will slay the rakshasas; but if incomplete, I am unable.” The sages replied, “We will give you great austerity.” Sauri responded, “It is done,” accepting their support. Disguised as a brahmin, Sauri approached the rakshasa Ashvattha, who had taken the form of a tree. He performed circumambulation, and the wicked rakshasa, deceived by illusion, regarded him as a brahmin and began to devour him. Entering his body, Sauri saw the eyes and entrails; the wicked rakshasa was seen by Manda, the son of the Sun. Instantly, Ashvattha was reduced to ashes, like a mountain struck by a thunderbolt. Having destroyed Ashvattha, Sauri approached the other rakshasa, who had assumed the form of a brahmin. He alone approached Pippala, the abode of evil, who was reciting as a brahmin, appearing as a humble disciple. The pippala tree, as before, consumed the offspring of the sun; and, as previously, after being eaten, it examined the entrails within its belly. Merely by being seen by Sauri, the rakshasa was reduced to ashes. Having slain both, the son of the sun said, “Now tell me, what should I do?” All the ascetics, headed by Agastya, filled with joy, granted boons as desired to Sauri, the slow-moving one. Delighted, Shani, the powerful son of the sun, addressed the Brahmins: “Those who, through my doorway, regularly hang offerings on the ashvattha tree, all their undertakings will succeed, and they will not suffer afflictions arising from me. Those men who bathe at the holy place named Ashvattha, all their undertakings will succeed; another boon is granted. Those people who, at the abode of Mandavara, rise in the morning and touch the ashvattha tree, may the afflictions caused by the planets be dispelled for them.” From that time onward, that holy place is known as Ashvattha and Pippala; the holy place of Shanaishcara is there, along with Agastya and Sattrika. That holy place is also called Yajnika and Samaga; thus, there were one thousand and sixteen such places. Bathing and giving there grant the fruit of sacrificial rites. That place is known as Soma Tirtha, as declared by the great souls; by bathing and giving there, one attains the fruit of drinking Soma. The mothers of the world were formerly the herbs, esteemed by living beings; my mothers too, divine ones, are even older than the former ones. In them are established dharma, self-study, and sacrificial acts; by them, the entire three worlds, with moving and unmoving beings, are sustained.