Burdened by the weight of his family responsibilities and driven by a longing for wealth, Pailūṣa tirelessly wandered everywhere in search of prosperity, yet found nothing for all his efforts. Eventually, disappointment led him to embrace detachment. He realized that when fate is completely adverse and every effort proves fruitless, the wise have no other refuge but detachment itself. Pailūṣa would often sigh and reflect, “No wealth comes to me, yet I have so many depending on me.” His spirit was proud and unsuited to hardship—alas, he lamented the workings of ill fate! At times, when he managed to secure a livelihood, he did so through various occupations. But even then, he neither acquired wealth nor attained true detachment. Any service he tried to render was forbidden to him, and severe austerities were beyond his capacity. He recognized that his thirst for gain dragged him into wrongdoing, and he acknowledged, “Out of ignorance, craving, you have caused me harm. I bow to you, O craving.” Deep in contemplation, the wise Pailūṣa considered how to sever this craving and approached his father for guidance. He asked, “Father, by what means—by the sword of knowledge—can one cut off anger, greed, and the exceedingly difficult cycle of rebirth? Please teach me that method, O master.” His father replied with the Vedic teaching: “One should seek knowledge from the Lord. Therefore, worship the Lord, and you will obtain knowledge.” Accepting this instruction, Pailūṣa said, “So be it,” and devoted himself to the worship of the Lord for the sake of knowledge. Pleased by his devotion, the great Lord granted him knowledge. Endowed with wisdom, Pailūṣa then spoke verses that lead to liberation: “Anger is the first enemy—fruitless and destructive to the body. Cut it off with the sword of knowledge to attain supreme happiness. Craving is manifold, an illusion, binding and the cause of sin; cutting it off with knowledge, one abides in happiness. Attachment is the highest unrighteousness, as the scriptures say regarding gods and others; for the self, attachment is the greatest enemy. Cutting this with the sword of knowledge, one attains unity with Śiva. Doubt is the greatest destruction, the destroyer of righteousness and prosperity; cutting it off, one attains the highest goal. Hope enters like a demoness and burns up all happiness; cutting it with the sword of complete selflessness, one attains liberation even while living.” Having thus gained knowledge, Pailūṣa took refuge on the banks of the Gaṅgā. With the sword of knowledge, he became free from delusion and attained liberation. From that time, the sacred place became known as Khaḍgatīrtha, Jñānatīrtha, Kavaṣa, and Pailūṣa—the fulfiller of all desires. The sages say there are six thousand such holy places, which remove all sins and suffering and bestow the blessings one desires. Now, among these sacred places is Ātreya, renowned as Anvindra, supreme among holy sites. Its power is such that it can restore lost kingdoms. On the northern bank of the Gautamī, the venerable sage Ātreya performed sacrifices, surrounded by priests and sages. In his sacrifice, Agni himself became the Hotṛ priest and the bearer of offerings, and thus Ātreya completed the Maheśvara offering once again. Having performed this great sacrifice, the sage Ātreya attained lordship and the power to travel anywhere—even to the delightful abode of Indra, the world of the gods, and the netherworld. By his own will and 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 the excellent gods, praised by Siddhas and Sādhya deities, watching supreme dancing, listening to sweet singing, and fanned by the Apsarases. Indra was honored by all the seated leaders of the gods, seated on a great throne, holding his son Jayanta on his lap, united with Śacī, and enjoying supreme delight. Beholding Mahendra, the refuge of the virtuous and bestower of boons, the great-souled Brahmin was bewildered by Indra’s splendor and began to desire that very kingship for himself. After being duly honored by the hosts of gods, he returned to his own hermitage, having seen the delightful city of Śakra, filled with jewels and abundant in meritorious qualities. Yet, on seeing his own hermitage, lacking in brilliance and gold, the Brahmin became disinterested. Longing swiftly for the sovereignty of the gods, he spoke to his beloved son, the son of Mahātri: “I cannot enjoy even the finest fruits and roots, though they are well prepared, as I remember 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.” At Atri’s words, the mighty creator Viśvakarman swiftly made Meru, the city of the gods, wish-fulfilling trees, wish-fulfilling creepers, and the cow of plenty. He fashioned splendid houses adorned with vajra and other jewels, exceedingly beautiful; he created Śacī, flawless in every limb, and a pleasure hall like that of Kāma. He made the assembly hall Sudharmā in an instant, charming Apsarases, the elephant Airāvata, weapons like the thunderbolt, and all the gods without exception. Though restrained by his beloved, Atri’s son created a wife equal to Śacī; then, joined by Atri’s faces, he fashioned the thunderbolt and other weapons. He created all the dancing and singing as seen in Indra’s city; having obtained all that, the chief of sages became exceedingly delighted at heart. Indeed, in such supremely pleasant places, who could feel any longing—not even for visible things? But when the Daityas and Dānavas heard of this, they gathered together, and the Rākṣasas, filled with anger, at once said, “Having abandoned heaven, why has Hari come to earth? Is it for mutual pleasure? Therefore, let us go from here to fight the slayer of Vṛtra, whose sacrifice was brief.” Then those Asuras surrounded Atri’s son and, after encircling the city made by him, they called it Indra’s city. Yet he who was born first, resolute in mind, the god who surpassed the gods by sacrifice—by whose power heaven and earth are sustained, by whose might he is called Indra among men—declared: “I am not Hari, nor is Śacī my wife, nor is this city or forest that of Indra. He alone is Indra—the slayer of Vṛtra, wielder of the thunderbolt, thousand-eyed, breaker of enemies, with arms like thunderbolts.