In the sacred Devadaru forest, the goddess Pushti is present, while Medha abides in the region of Kashmir. Bhima Devi dwells amidst the Himalayas, and again, Pushti is worshipped at the holy site of Vishveshvara. At Kapalamochana, Shuddhi is revered; at Kayavarohana, the Mother herself is present; Dhvani resides at Shankhoddhara, and Dhriti at Pindaraka. In the region of Chandrabhaga, the power known as Kala is found, while Shivakarini is present at Acchoda. Amrita is honored in Vena, and Urvashi at Badari. The goddess Oshadhi dwells in Uttarakuru, Kushodaka in Kushadvipa, Manmatha at Hemakuta, and Mukuta at Satyavadini. At Ashvattha, Vandaniya is worshipped, while Nidhi is found in the abode of Vaishravana. Gayatri is present at the very mouth of the Veda, and Parvati herself abides in the presence of Shiva. Indrani is honored in the world of the gods, Sarasvati at the seat of Brahma, Prabha in the orb of the sun, and Vaishnavi among the divine Mothers. Among virtuous women, Arundhati stands out; among the Ramas, Tilottama shines forth; and in the mind of all beings, the power called Brahmakala dwells—this energy pervades all embodied creatures. Thus, in brief, one hundred and eight excellent names of the goddess have been spoken, along with a hundred sacred places where her presence is felt. Whoever remembers or even hears these names is freed from all sins. And whoever, after bathing at these holy places, beholds the goddess herself, is completely rid of all sins and dwells in the city of Shiva for an entire kalpa. But one who dedicates the supreme time to her at these sacred places, breaking through the very abode of Brahma, attains the state of Shiva. Whoever has these one hundred and eight names recited in the presence of Shiva—on the third or eighth lunar day, at the time of giving cows, during funeral offerings, or on any auspicious day—such a wise person, learned in the rites of worship, attains Brahman itself. Thus did the goddess speak, offering herself by her own will. In the course of time, even Svayambhu became Daksha, son of Pracetas, and Parvati became the goddess who shares half the body of Shiva. Born from the womb of Mena, Parvati grants the fruits of both enjoyment and liberation. By reciting these sacred names, Arundhati herself attained the highest yoga. Pururavas, among royal sages, gained great renown; Yayati was blessed with sons and wealth; and Bhargava too found fulfillment. In this way, gods and demons, Brahmins, Kshatriyas, Vaishyas, and many Shudras—all attained the success they desired. Wherever this text is written and worshipped in the presence of the gods, there sorrow and misfortune never arise. Beyond this world, there are celestial realms known as the path of Soma, where the descendants of Marici dwell—divine ancestors honored continually by the gods. Among these ancestors are the Agnishvattas, performers of sacred rites, and there flows a river named Acchoda, a maiden born of the mind. In this realm is also a lake called Acchoda, created long ago by the ancestors. The maiden Acchoda performed intense austerity there for a thousand years. Pleased with her devotion, the ancestors appeared before her, taking on divine forms, adorned with heavenly garlands and unguents. All were youthful, strong, and radiant like the god of love. Among them, Acchoda, along with her companions, was drawn to the ancestor Amavasu and, moved by desire, chose union with him. Because of this transgression, she fell from her state of yoga, though she had never touched the earth before. On the new moon day, against her own will, she fell upon the earth. Because she bore this patiently, she became known among people as Amavasya, beloved of the ancestors, and thus she brings inexhaustible merit. Downcast and distressed by the loss of her austerity, she prayed to the ancestors for her own renown. The ancestors, foreseeing the future and the will of the gods, spoke words of blessing to her: “Whatever is performed by the wise in the heavenly body, its fruit is enjoyed—either immediately in the divine state or, after death, in the human realm. Therefore, daughter, you shall attain the fruit of your austerity after death. In the twenty-eighth Dvapara age, you will be born from the womb of a fish. Because you transgressed the ancestors, you will face hardship in your lineage and become the daughter of King Vasu. “As a maiden, you will regain your own worlds, which are difficult to attain. By union with Parashara, you will have a single son. On the island of Badari, your son, Badarayana the steadfast, will divide the one Veda into many. To the Paurava king Shantanu, son of Samudramsa, you will bear two sons: Vicitravirya and Chitrangada. After giving these sons to the wise Kshetraja, you will assume the form of Praushtapadi Ashtaka and dwell in the world of the ancestors. In the world you will be known as Satyavati, and as Ashtaka among the ancestors, always granting long life, health, and all desired fruits. In a later age, you will become a river, the most excellent among rivers, called Achhoda, bringing merit and satisfaction to the world.” Having thus spoken, the ancestors vanished, and Acchoda attained all the fruits that had been foretold. In the heavens, there are also other radiant worlds called Vibhrāja, where the virtuous ancestors known as the Barhishads reside.