On the sacred land, O queen of the gods, a liṅga was established bearing the name of the one who placed it. It is said that whoever bathes there, remembering Rāma and his brother, is immediately blessed. At the tirtha known as Jāmbavantīśvara, bathing brings honor in Rudra’s world. Wherever, O goddess, the remembrance of Śrī Rāma is performed, liberation from worldly bonds comes to all, whether they move or remain still. Understand this, O Devi: I am Rama, and Rama is indeed Rudra. When this truth is realized, there is no division anywhere. Those who recite ‘Rama Rama’ or even silently meditate upon the name ‘Rama’ will find success in all endeavors, age after age. O Devi, I am ever engaged in the remembrance of Shri Rama. Know this: hearing such remembrance, rebirth ceases forever. In the holy city of Kashi, I continually remember lotus-eyed Shri Rama, with devotion and proper ritual. Jambavan, recalling the splendor of Rama, became known as Jambavanta, having established the guru of the worlds. There, after bathing, taking food, and worshipping the deity, one attains the realm of Shiva for as long as the fourteen Indras exist. Simply by bathing at this place, one gains strength equal to that of Jambavan, through the grace of Shri Vishvesha. Here, if a person gives land, the fruit is a thousandfold, by the sight of Jambavantesha. Thus is told, in the Shri Padma Mahapurana, within the Uttarakanda and the dialogue of Uma and Maheshvara, the one hundred and fiftieth chapter, named ‘The Glory of the Jambavat Tirtha.’ Now, hear further, O Devi. On the bank of the Sabhramati river, hidden from sight, there lies a supremely pure tirtha known as Khangadhara. In the Kali age, it remains concealed, but those who bathe there or drink its waters as they wish are freed from all sins and honored in Rudra’s realm. There, the holy Sabhramati, following Kashyapa, was held by Rudra in his matted locks as she descended to the netherworld. At Khangadhara, Rudra himself resides. Even sinners who bathe there ascend to heaven. An ancient legend is remembered here, concerning the extremely difficult vow undertaken by a Kirata. Parvati, eager to hear the tale, asked Mahadeva, “What was the Kirata’s name, and what vow did he undertake? Please tell me everything, truthfully.” Mahadeva replied: Once there was a fierce Kirata named Chanda, wicked in nature, cruel, deceitful, merciless, and a source of fear for all beings. With nets, he constantly killed fish; with arrows, he slew deer, wild beasts, black antelopes, and horned animals. He killed many kinds of birds, and in his anger, especially peacocks. This hunter was a great sinner, beloved by the wicked, and his wife matched him in cunning and deceit. As he wandered thus, much time passed. One night, this sinful man stationed himself atop a śrī tree, bow in hand, fitting an arrow to shoot a jackal. He remained awake all night, without blinking, on the fourteenth day of the bright half of Māgha, O daughter of the mountain. Though filled with anger, he cut many leaves from the śrī tree, and as he moved about, those leaves fell upon the liṅga lying at the base of the tree. By the will of fate, all those leaves became an act of worship to Śiva. By making water in his mouth, he performed a great ablution, though ignorant of its significance. On the fourteenth day of the bright fortnight of Māgha, at moonrise, this evil-doer Puṣkasa was purified of his sins. His fierce wife came to him, hopeless and hungry, where Puṣkasa was staying. He had not obtained a boar, deer, or buffalo, so his radiant wife brought food for him. That fierce woman, with cruel eyes, approached him and fell into the river’s water. She called to him, “Come quickly and eat; I have just brought fish and meat for you.” She complained, “What have you done, fool? The meat I brought yesterday is gone. You have eaten it, and you neglect your household.” Upon hearing her words, the fierce-natured man, through the fasting and night vigil of Śivarātri, became pure in heart. Observing a vow of purity, he went to bathe in the river. As the wicked man bathed, a dog arrived and ate all the meat. Caṇḍā, enraged, prepared to kill the dog, but Caṇḍa restrained her, saying, “You must not kill this one—what harm has he done?” She protested, “This wicked one has eaten the food; what will you eat, fool, when you become hungry today?” Puṣkasa replied, “The food eaten by the dog has satisfied me. What is the use of this perishable body, whose life has departed? Those who nourish their bodies with all their being, O beautiful one, are foolish sinners, excluded from both worlds.” Thus, even the most sinful, through unintended acts of worship and purity, found redemption at the sacred tirtha, and the glory of these holy places shines forth for all who seek liberation.