With her girdle still damp from a recent bath in the pure, white and black waters, the maiden addressed the Rākṣasa, saying, “O Rākṣasa, I must now journey to the supreme mountain, Kailāsa, where the Lord of Pārvatī resides—he who is revered by both gods and asuras. By the power of the water from my braid, your cruelty has been dispelled.” She continued, “Let me reveal to you how I, a maiden of divine form, was born to the Gandharva named Sumedhas. In a previous birth, I was a courtesan in the city ruled by the king of Kaliṅga. I possessed beauty and charm, yet was never proud of my fortune. Among all the young women of that city, I was considered the foremost jewel, indulging in pleasures as I pleased. The vigor of my youth enchanted the entire city, and I acquired jewels, ornaments, and wealth in abundance. Beautiful garments, camphor, aloe, and sandalwood were mine, all gained through my powers of enchantment. I did not know the extent of gold in my own house, for young men, tormented by desire, served at my feet. Through illusion, I deceived them all, taking everything they offered; some died in rivalry, others were overcome by longing. Thus, in that beautiful city, all my desires were fulfilled. Yet, when old age arrived, my heart was troubled: I had not given, nor sacrificed, nor recited, nor observed any vow. I had not worshipped the god who grants the fruits of the four aims of life, nor honored goddess Durga, destroyer of misfortune, nor remembered Vishnu, remover of sins—so greedy was I for pleasure. I had not satisfied Brahmins nor acted for the welfare of living beings. Not even the smallest merit had I performed, due to heedlessness. Sin was committed, O auspicious one, and my mind was tormented. Lamenting in many ways, I sought refuge with a Brahmin. He was devoted to Brahman, learned in the Vedas, and priest to the king. I asked him how I might atone for my wrongs: ‘O best of twice-born, how can I attain a good path from this sin? I am afflicted by my actions, wretched and distressed.’ I pleaded, ‘Lift me out of the mire of sin with the hook of your teachings; let the water of compassion fall upon me from your joyful eyes, O Brahmin.’ All virtuous people are good to the good, and the good are also good to the wicked. Hearing my words, he showed me his favor. The Brahmin replied, ‘I know all your forbidden deeds, O beautiful one. Quickly follow my advice and go to the field of Prajapati. Bathe there and your sins will be destroyed. All your worries, O auspicious one, I have considered. I see no other means for the destruction of your sin; the supreme atonement, remembered by the sages, is bathing at the holy place. But, O fearful one, even in the holy place, you must abandon any evil done in your mind. Purified by bathing at Prayaga, you will certainly go to heaven. By bathing at Prayaga alone, there is no doubt that people attain heaven; sin committed elsewhere, O beautiful one, is destroyed instantly.’ ‘At Prayaga, sin perishes, except for that committed at a holy place. Listen, O fearful one, to a tale: Long ago, Indra saw the wife of sage Gautama. Overcome by desire, he secretly approached her, and from that severe sin, its fruit was produced immediately. The sage, standing before Indra and her, caused a form that was disgraceful and shameful, bringing embarrassment. By the power of her husband’s curse, Indra was marked with a thousand female organs; then, with his face turned downward, the king of gods departed.’ ‘Overcome and ashamed, Indra condemned his own deed upon the summit of Meru, vast and filled with water for a hundred yojanas. There, having entered the golden lotus bud, he remained, constantly reproaching himself and also Kāma. “Fie upon this passion-driven nature in the world, which instantly brings sin, by which a man goes to hell, despised by all. It destroys life, fame, glory, virtue, and courage; shame on Manmatha, of evil conduct, the assured source of calamities. The enemy within the body is hard to subdue, never satisfied, always overpowering.” Thus he spoke in secret, in the lotus-mansion of Vāsava.’ ‘Without Ākhaṇḍala, O timid one, the world of the gods does not shine. Therefore, the gods, with Gandharvas, guardians of the worlds, and Kinnaras, gathered together with Śacī and questioned Bṛhaspati: “O lord, we do not know where the mighty god has gone. Where does he dwell, where has he gone, or where should we seek him? Without him, along with the hosts of gods, heaven does not shine. Just as a noble family endowed with virtues is not complete without a worthy son, so let us quickly consider a means by which heaven may shine again. Let it be restored, endowed with its lord and prosperity; there should be no delay here.”’ ‘Hearing their words, the teacher spoke, “I know where, out of shame for his own fault, he abides; Maghavan now reaps the fruit of his hasty deed. From abandoning righteousness, men suffer terrible consequences; alas, intoxicated by the pride of sovereignty, he acted without discernment. He has done what is blameworthy, bringing ruin seen and unseen; such acts are done by the foolish, whose minds are confounded by fate. From wrongdoing, birth itself becomes fruitless here and hereafter. Now let us go to where Śakra abides.”’ With this tale, the maiden revealed the path of atonement and the consequences of sin, as taught by the wise, urging the Rākṣasa to understand the power of purification and the importance of virtue in the journey toward heaven.