In the sacred land, scattered here and there, lie countless holy places, each marked by their own unique signs and bearing many names. Though they are innumerable, their essence can be briefly revealed. Merely hearing, reciting, or remembering these sanctified names brings fulfillment in all that one desires. And should one, having learned of these events, perform the sacred bath and related rites at these places, prosperity and righteousness will ever abide with them. Among these holy sites, the western ford from Abjaka is known as Shardula, surpassing all other fords not only in Varanasi but elsewhere as well. There, after bathing, if one honors and satisfies the ancestors and gods, all sins are washed away, and that soul is uplifted to the realm of Vishnu. Between Tapovana and Shardula, countless fords can be found, their greatness beyond any description. Among them is the sacred Indratirtha, and there, too, is the confluence of the river Phena, along with the holy places of Vrishakapa and Hanumata. Abjaka itself is where the god Trivikrama is ever present. Bathing and offering gifts there make rebirth exceedingly rare. Now, let the tale be recounted of the wondrous events that unfolded on the southern bank of the Ganga, and listen with devotion to the story of Indreshvara on the northern bank. Namuchi, mighty and swollen with pride, stood as a fierce enemy of Indra. Indra, in battle, struck off Namuchi’s head with Phena—foam transformed into a thunderbolt. The severed head fell into the waters, and that divine foam descended upon the southern bank of the Ganga. Piercing the earth, it journeyed down into the netherworld, and from there, the Ganga’s waters arose again, renowned for purifying the universe. By the path marked by the thunderbolt, the waters rose to the earth’s surface and became known as Phena, and thus the river received its name. The confluence of Phena and Ganga is celebrated as supremely holy, destroying all sins just as the sacred meeting of the Ganga and Yamuna does. It was there that Hanumat’s mother, by a single leap, was freed from her feline form through the grace of Vishnu and Ganga. That ford is called Marjara, as has been told before, and Hanumata as well—their stories already recounted. Now, listen further to the tales of Vrishakapa and Abjaka. There, too, was Hiraṇya, famed as the powerful elder among the Daityas. Through fierce austerities, he became invincible even to the gods, and his mighty son, Mahashani, was also a terror to the divine hosts. Mahashani, son of Hiraṇya, was always difficult for the gods to defeat. His wife was Parajita. Mahashani fought Indra for a long, unbroken time, always at the forefront, and with great valor. He defeated Indra, who was accompanied by a serpent, and reported his victory to his father. Having bound his sister together with the elephant, Mahashani then, setting aside his cruelty, informed Hiraṇya of his actions. The demon, who surpassed even his ancestors in might and appetite, placed Śacī’s beloved on the ground and guarded him. Having defeated Hari, Mahashani then set out to conquer Varuṇa. But Varuṇa, wise and discerning, gave his own daughter to Mahashani in marriage and bestowed upon him the ocean as his abode. Thus, friendship arose between Varuṇa and Mahashani, and Varuṇa’s daughter became dear to the mighty demon due to his strength, fame, and heroism. Mahashani became unrivaled in all the three worlds. In the absence of Indra, the gods assembled and declared, “Let Vishnu alone be the giver of Indra, the slayer of demons, the knower of mantras—he will make another Indra.” United in their resolve, the gods approached Vishnu and explained that Mahashani, the great demon, must not be slain by Vishnu himself. Vishnu then went to Varuṇa, lord of waters and his father-in-law, and described the plight: Indra’s defeat and the need for his return. At Vishnu’s word, Varuṇa, honored by his brother-in-law, swiftly went to Mahashani, son of Hiraṇya and lord of the Daityas. Mahashani respectfully inquired as to the reason for Varuṇa’s visit, and Varuṇa explained his purpose. He said, “Give me Indra, O mighty-armed one, whom you once defeated and bound in the netherworld. That lord of the gods is my friend. Grant him to us, O slayer of my enemy; by binding and releasing the enemy, you will win great fame among the virtuous.” Mahashani, with some reluctance, agreed, saying, “So be it,” and handed over Indra—Śacī’s beloved, bound with the elephant—to Varuṇa. There, shining among the demons, Mahashani honored Hari with splendid offerings before Varuṇa and then addressed Maghavan, Indra himself: “By whom have you been made Indra today? By what power do you speak with such confidence in battle, and though beset by enemies, you still become Indra? This is strange indeed. “Yet, if a woman is bound by a man, her husband should release her—this is proper. Women are not independent; men are foremost. You, Śakra, will indeed become a man, O noble one. “Bound by me in battle, your vehicle, your weapon—the thunderbolt of immense power, the wish-fulfilling jewel, the Nandana garden, those celestial women, your fame and strength—all these are for the enjoyment of the king of the gods. “That which is life, which is the treasure of fame, is itself death when it opposes fame. Knowing this, O Śakra, how is it that, having gained release from the lords of the waters, you do not feel any shame?” Thus, the tale of the sacred fords, of the mighty demon Mahashani, and of the gods’ struggles and negotiations is woven into the holy geography, sanctifying the land and imparting its blessings to all who listen with devotion.