Listen to this sacred tale, woven from the very verses of the ancient scripture. There is a path for the devotee, so exalted that, by breaking through even the abode of Brahma, one may attain the state of Shiva himself. Whoever causes the recitation of these one hundred and eight names in the presence of Shiva—especially on the auspicious third or eighth lunar day, or on the day of giving cows, or at a funeral offering, or indeed on any day—will be blessed. The wise and learned, those versed in the rites of worshipping the gods, by reciting these names, attain Brahman. Thus, the goddess spoke, offering herself by herself. In the passage of time, the self-born Svayambhu became Daksha, son of Pracetas, and Parvati became the goddess, the bearer of half the body of Shiva. Born from the womb of Mena, Parvati grants both the fruits of enjoyment and liberation. Arundhati, by reciting these sacred names, attained supreme yoga. Pururavas, among royal sages, gained renown; Yayati received sons and wealth; Bhargava likewise prospered. So too, gods and demons, Brahmins, Kshatriyas, Vaishyas, and many Shudras attained the success they desired. Wherever these names are written and worshipped in the presence of the gods, sorrow and misfortune never arise. Now, there are worlds known as the path of Soma, where the descendants of Marici dwell—divine ancestors honored continually by the gods. Among them reside the Agnishvattas, the performers of sacrifice, and there flows a river named Acchoda, a maiden born of the mind. There is also a lake called Acchoda, created long ago by the ancestors. Acchoda herself performed divine austerity for a thousand years. The ancestors, pleased by her penance, appeared before her, assuming divine forms, adorned with heavenly garlands and ointments. All were youthful, strong, and resembled the god of love. Among them, Acchoda saw the ancestor named Amavasu, and with her companions, desiring a boon and struck by the god of love, she chose union with him. But, by that transgression, she fell from her yoga, radiant though she was. She had never touched the earth before, but now, on the new moon day, she fell upon the ground, though she had not wished to do so. Because of her patience, she became known among people as Amavasya, beloved of the ancestors, and thus brings inexhaustible merit. Downcast, facing downward, distressed and ashamed by the loss of her austerity, she prayed to the ancestors for her own renown. As she lamented, the ancestors spoke to her, foreseeing the future and the task of the gods. With words of favor and blessing, they said: “Whatever is done by the wise in the heavenly body in heaven, the fruit of that deed is enjoyed—either immediately in the divine state, or after death in the human state. Therefore, daughter, you shall obtain the fruit of your austerity after death. In the twenty-eighth Dvapara, you will be born from the womb of a fish. Because you transgressed the ancestors, you will experience hardship in your lineage, and so you will become the daughter of King Vasu. Becoming a maiden, you will regain your own worlds, which are hard to attain. By the seed of Parashara, you will have a single son. On the island called Badari, your son Badarayana, steadfast in wisdom, will divide the single Veda into many parts. The two sons of the Paurava king, Shantanu—Vicitravirya and Chitrangada—will be born. After producing these two sons for the wise Kshetraja, you will assume the form of Praushtapadi Ashtaka and dwell in the world of the ancestors. You will be known in the world as Satyavati, and as Ashtaka in the world of the ancestors, always granting long life, health, and all desired fruits. In a later time, you will become a river, the most excellent among rivers, called Achhoda, bringing merit and satisfaction in the world.” Having spoken thus, the group of ancestors disappeared, and Acchoda attained all the fruits that had been declared before. Beyond these, there are other radiant worlds in heaven called Vibhrāja, where the Barhishads, the virtuous ancestors, reside. There, thousands of aerial chariots adorned with sacred grass are imagined, where the Barhishads, who grant fruits, dwell. In halls of prosperity, those who give offerings to the ancestors rejoice, along with hosts of gods, asuras, gandharvas, and apsaras. In heaven, hosts of Yakṣas and Rākṣasas, together with the gods, worship the sons of Pulastya by the hundreds, endowed with austerity and yoga. Among them, a renowned and noble-minded daughter was born in heaven, great-souled and highly fortunate, a giver of fearlessness to devotees. A yoginī and mother of yoga, she performed severe austerities. The blessed Lord, pleased with her, granted her a boon, and she chose one from Hari: “Grant me, O God, a husband who is endowed with yoga, handsome, and master of his senses. You are pleased—give me as a husband the best among men.” The Lord replied, “When Vyāsa’s son Śuka is born, you shall become the wife of that teacher of yoga, O virtuous one. You will have a daughter named Kṛtvī, a yoginī, who shall be given to the king of Pāñcāla by you, in human form, at that time. You will be known as the mother of Brahmadatta, accomplished in yoga, and your sons will be Kṛṣṇa, Gaura, Prabhu, and Śambhu. Great-souled and highly fortunate, they will attain the supreme state. After giving birth to them, you will again, through yoga and with boons, attain liberation.” Thus ends this sacred narrative, where the blessings of the ancestors and the fruits of austerity echo through the worlds, granting renown, merit, and liberation to those who follow the path.