Salutations were offered to the Supreme Lord—the formless and the beautiful, the One who embodies the three qualities, who manifests in triple form, and is the very cause of creation, preservation, and destruction. To this mighty Lord, the source of all, reverence was paid. Pleased by this devotion, the radiant Sun appeared and spoke graciously, “Ask for a boon.” With humility, the devotee replied, “O Lord of gods, grant to me and to the king a wife who speaks kindly, virtuous sons, and auspicious blessings for the king as well.” The Lord of the universe, delighted with this prayer, bestowed upon Śaryāti a wife adorned with jewels, granted other boons, and showered all prosperity upon them. Filled with affection for his beloved, Śaryāti departed joyfully with his priest, returning to his own land. That very place, sanctified by divine presence, came to be remembered as a holy site. There, three thousand sacred tirthas, endowed with virtue, were established, and from that time onward, the site became known as Bhānu-tīrtha. It is renowned by many names: Mṛtasaṃjīvana, Śāryāta, and Mādhucchandasamākhyāta. Simply remembering this sacred place, O sage, dispels sins. At Bhānu-tīrtha, bathing and giving gifts are said to grant the fruits of all sacrifices; the aspect of Mṛtasaṃjīvana there increases lifespan and health. Another sacred site, Khaḍga-tīrtha, lies on the northern bank of the Gautamī. By bathing and offering gifts there, a person attains liberation. Now, listen carefully, O Nārada, to the story connected with this place. There was a twice-born named Pailūṣa, son of Kavaṣa. Burdened by family responsibilities and seeking wealth, he wandered everywhere, yet gained nothing. Disheartened, he embraced detachment, for when fate is adverse and all efforts prove fruitless, the wise find no refuge but in renunciation. Pailūṣa sighed often, thinking, “No wealth comes to me, yet I have many dependents.” His spirit, proud and unaccustomed to hardship, lamented, “Alas, cursed be the workings of ill fate!” At times, he managed to earn a livelihood through various means, but never obtained true wealth or detachment. Any service he attempted was forbidden, and severe austerities were too difficult to perform. Tormented by craving, which drove him into wrongdoing, Pailūṣa reflected, “O craving, you have caused me harm out of ignorance—therefore, I bow to you.” Seeking release, the wise Pailūṣa pondered how to cut off craving and spoke to his father, “With the sword of knowledge, O father, by what means can one cut off anger, greed, and the exceedingly difficult cycle of rebirth? Tell me that method, O master.” His father replied, “The Vedas teach: ‘One should seek knowledge from the Lord.’ Therefore, worship the Lord, and you will obtain knowledge.” Accepting this, Pailūṣa worshipped the Lord with devotion. Pleased, the great Lord granted him knowledge. Having attained wisdom, Pailūṣa spoke verses that bestow liberation: “Anger is the first enemy—fruitless and destructive to the body. Cutting it off with the sword of knowledge, one attains supreme happiness. Craving is manifold and illusory, binding and the cause of sin; by cutting it off with knowledge, one abides in happiness. Attachment is the highest unrighteousness, so say the scriptures regarding gods and others; for the unattached self, attachment is the greatest enemy. By cutting this with the sword of knowledge, one attains unity with Śiva. Doubt is the greatest destroyer, the ruin of righteousness and prosperity. By cutting off doubt, one attains the highest goal. Hope, like a demoness, enters and burns up all happiness; by cutting it with the sword of complete selflessness, one attains liberation while living.” Having thus obtained knowledge, Pailūṣa took refuge on the bank of the Gaṅgā. With the sword of knowledge, he became free from delusion and attained liberation. From that time, the sacred site became known as Khaḍgatīrtha, and also as Jñānatīrtha, Kavaṣa, and Pailūṣa—fulfiller of all desires. Sages say there are six thousand such holy places, which remove all sins and suffering, granting desired blessings. Among these, the sacred place called Ātreya, renowned as Anvindra, is supreme. I will describe its power, which restores lost kingdoms. On the northern bank of the Gautamī, the venerable sage Ātreya performed sacrifices, surrounded by priests and sages. For him, Agni himself became the Hotṛ priest and the bearer of offerings. Thus, in that sacrifice, the sage completed the Maheśvara offering once again. Having performed the sacrifice, the sage attained lordship and the ability to go everywhere—even to Indra’s delightful abode, the world of the gods, and the netherworld. By his own will, through the power of his auspicious austerity, he sometimes went to heaven and again reached Indra’s world. There, he saw thousand-eyed Indra, surrounded by excellent gods, praised by Siddhas and Sādhya deities, watching supreme dancing, listening to sweet singing, and fanned by Apsarases. Indra, honored by the assembled leaders of the gods, sat on a great throne, holding his son Jayanta on his lap, united with Śacī, enjoying supreme delight. Beholding Mahendra—the refuge of the virtuous and bestower of boons—the great-souled Brahmin was dazzled by Indra’s splendor and began to desire that very kingship. Duly honored by the hosts of gods, the sage returned to his own hermitage, having seen that delightful city of Śakra, filled with jewels and abundant in meritorious qualities. But upon seeing his own hermitage, devoid of brilliance and gold, the Brahmin became disinterested, longing swiftly for the sovereignty of the gods. He then spoke to his beloved, the son of Mahātri: “I am unable to enjoy even the finest fruits and roots, though they are well prepared, remembering the nectar, the most sacred food, the delicacies and splendid seats there. I desire Indrahood, O great one; quickly grant me the station of Indra here. If you speak otherwise than what I have declared, I will surely reduce you to ashes—there is no doubt of this.