As the sacred journey continued, the divine guide revealed to the goddess a series of holy sites, each radiant with spiritual power and history. First, he pointed out Koṭīśvara, the great pilgrimage site, once worshipped by hosts of Rudras. “Behold it today, O goddess,” he said, “most auspicious and surpassing all others.” Moving onward, he showed her Dvidevakula, an auspicious place on the southern side, established by Brahmā, and to the north, the mountain consecrated by Viṣṇu. He then led her to the magnificent liṅga of vast proportions, which he himself had established in the past. On the western mountain, she saw Brahmeśvara and Maleśvara, sanctified and adorned by her presence, together with sages and Brahmā himself, all gathered in reverence before the house known as Alaṃgṛha. Within this sacred region, he urged her to observe the tīrtha and his Vyomaliṅga, as well as Kadambeśvara, which had been founded by Skanda. He continued, showing Gomaṇḍaleśvara, firmly established by Nandā and others; all the gods, led by Śakra, had contributed to these holy sites, each shining with spiritual merit. “O Goddess,” he said, “behold these sacred places at the edge of the illustrious Devahrada. Likewise, in Hārapura, remember when your necklace fell. For the welfare of the worlds, you created this necklace-tank, placing it in the city of Śiva and Rudra, upon that divine body.” He explained that in this region, Suśaila, the Lord of the Mountain, was established by his own father, and adorned by the goddess, with Brahmā and the sages present. He spoke of the shrine of Caṇḍikeśvara, and Caṇḍikeśā, the goddess’s daughter, and the place established by Caṇḍikā, the supreme Ambikā-tīrtha. There was also the shrine of Rucikeśvara and the auspicious Kapilā stream. In all these places and sacred fords, he declared, one should always worship him with devotion. Together with him, the devotee rejoices. He assured her that if a Brāhmaṇa, freed from sin, gives up his body at Śrīśaila, liberation is certain—just as it is in Avimukta. Whoever performs the great ablution with ghee, following the proper method, attains union with him in these places. The bath should be known as a hundred palas, the anointing as twenty-five; a great ablution is declared to be of two thousand palas. One should bathe the liṅga with cow’s milk and ghee, purifying it with all substances, and sprinkling it with water. Through cleansing, one gains the merit of a hundred sacrifices, and by bathing, ten million. He praised worship with a hundred thousand songs and musical instruments, saying the great ablution is especially honored; the bath is remembered as eightfold in merit. Even using only water, or fragrant water, with devotion, the anointing should be done with twenty-five palas. Śamī flowers, bilva leaves, lotuses, and other blossoms should be offered, and bilva leaves must never be neglected. He described the offerings: four droṇas for the Great God, or eight, or ten for the offering, or eight droṇas as well. Even with an āḍhaka, the merit of a hundred droṇas is prescribed; for a poor Brāhmaṇa, there should be no hesitation. With drums, mṛdaṅgas, cymbals, pipes, and other instruments, and varied sounds, whoever arranges a night vigil and prays in due order, together with his servants, sons, wives, and relatives, circumambulates and prays to the supreme liṅga. Even if lacking in wealth, ritual, or faith, he is blessed. “If anything was done or not done,” he said, “you should forgive, O Śaṅkara.” Thus, one should quickly recite the Rudra mantra and the Śānti mantra. By reciting the great seed-mantra and the five-syllabled mantra, one attains the fruit gained from all sacred waters and sacrifices. The devotee obtains the same merit as one who dies in Vārāṇasī, attaining union with the divine—of this there is no doubt. All these rituals should be performed by his devotees according to the prescribed rules; those who neglect them are not his devotees. Hearing these words, the goddess journeyed to the city of Vārāṇasī and worshipped the liṅga of Avimukteśvara with water and ghee. She honored Rudra, the Lord of gods and ruler of the worlds, at Avimukta, and performed austerities for the great soul Mandara. In the beautiful cave at Mandara, she established a sacred field. There, the Lord graciously granted the demon Andhaka, son of Hiraṇyākṣa, the status of a gaṇa, bestowing this boon through his divine play. All this—the essence of the story—was faithfully recounted. Whoever recites or hears this supreme glory of the sacred field immediately gains all the merit acquired in all holy places. If he causes all the twice-born, pure and self-controlled, to hear it, he attains the fruit of all sacrifices. Prompted by curiosity, the listeners asked: “How did Andhaka, the lord of the demons, who was subdued in the beautiful cave at Mandara, obtain the status of a gaṇa from Maheśvara? Please tell us, as it happened and as you have heard, about the favor shown to Andhaka at Mandara and also about the drying up there.” The narrator replied, “I shall briefly recount all the boons obtained by Hiraṇyākṣa’s son, Andhaka, who was golden in appearance. Through austerity, he gained strength, and by Brahmā’s direct favor, he became invulnerable. Having enjoyed the entire three worlds and conquered Indra’s city, he easily and playfully terrified Vāsava. The gods were oppressed, struck, bound, and cast down by him; frightened, they entered Mandara, led by Nārāyaṇa.” Thus, the story unfolded, revealing the sacred sites, the rituals, and the divine favor granted to Andhaka, all within the embrace of the holy land and the presence of the goddess.