In ancient times, a grand celebration unfolded as veenas, flutes, and drums resounded in harmony, accompanied by enchanting dances and dramatic performances. The lords of the Gandharvas sang melodiously, while the hosts of Apsaras danced with celestial grace. Amidst this joyous festivity, attendants fanned the honored one with chowries and shaded him with splendid parasols, escorting him with great reverence into the presence of Lord Shiva. Pushkasa, too, having earned the merit of bathing at that sacred site and worshiping Shiva, was blessed. If even he was so blessed, how much greater must be the fortune of those who worship Shiva, the supreme soul, with unwavering faith and devotion! Indeed, those who offer simple gifts—flowers, fruits, fragrant substances, betel, or rice grains—to Shiva in this world are assuredly transformed; they become as Rudras themselves. Mahadeva then declared: “From that day forward, this holy place became known as Khangadhara. Yet, O queen of the gods, in the Kali age, this tirtha will remain hidden from the world. In the sacred months of Magha, Vaishakha, and especially Kartika, those who bathe here, O daughter of the mountain, attain liberation. The great sages—Vasishtha, Vamadeva, Bharadvaja, and Gautama—come here to bathe and to behold me, the god Pinakin. The linga abides here for three yugas, but not in the Kali age, O Parvati, for at that time I was cursed by the sage Vishvamitra.” Parvati, ever eager to learn, asked, “O lord of the gods, how did the sage come to curse you? Please tell me everything, without leaving any doubt.” Mahadeva replied: “Once, O goddess, the great ascetic Vishvamitra arrived at this wondrous tirtha, Khangadhara. After bathing there with proper rites, he beheld me and stayed, worshiping in many ways, constantly absorbed in devotion. But then, a wicked Kaulika, assuming a sinful form, came and offered meat upon my image, O beautiful one. Seeing this, Vishvamitra was deeply disturbed and declared, ‘This evil act has been committed by a sinner. Yet, Sharva, the supreme soul, has not punished him. Therefore, I have resolved to pronounce a curse—there is no doubt.’ Thus, after considering the matter, he cursed me, O goddess. He said, ‘In this terrible Kali Yuga, you must remain completely hidden.’ Having spoken thus, the eminent sage departed. From that time, O goddess, I have remained concealed at this place because of the sage’s curse. Yet, if anyone worships me here, all their sins are instantly destroyed. Those who make an image of me from clay and worship it, and those who dwell especially at this place, are known in the Kali Yuga as Khaṅgadhāreśvara. In the Krita Yuga, this place was called Maṃdira; in the Treta, it was known as Gaurava; in the Dvapara, it was renowned everywhere; and in the Kali Yuga, it is remembered as Khaṅgeśvara. My true abode is in the southern part, O Lady of the Gods; the wise always establish my image there. Whoever worships me here regularly attains all they desire—righteousness, wealth, pleasure, and liberation. Those who offer incense, lamps, food, and sandalwood to the Lord of the Worlds, O Great Goddess, are freed from all suffering—this is the truth, the truth, O beautiful-faced one.” Thus concludes the chapter on the greatness of Dhāreśvara in the Uttarakhaṇḍa of the glorious Padma Purāṇa. Mahadeva continued, “Near Dugdheśvara lies a very holy pilgrimage site, delightful and celebrated on earth as Pippalāda. There, following his mother’s instructions, the sage once performed intense austerities and produced a being called Kṛtyā, whose power was like the submarine fire. The great soul Dadhīci, wishing to free his father from debt, accomplished this feat. By bathing and drinking the waters there, one is freed from the terrible sin of killing a Brahmin. On the bank of the Sābhramatī river, the lord Pippalāda remains concealed; bathing there, O goddess, makes one eligible for liberation. It is proper to plant pippala trees there; doing so, O great goddess, one is released from the bondage of karma.” Curious, Pārvatī asked, “For what reason was Kṛtyā created? Tell me about her deeds. Who led her to act for the sake of freeing her father from debt?” Mahadeva explained, “The best of sages, Dādhīci, came there for the sake of austerity and performed great penances. At that time, an asura named Kola arrived, intent on causing obstacles and creating many hindrances. In response, the wise Kahoda, Dādhīci’s good son, performed a ritual for the purpose of slaying the demon. By Kṛtyā’s power, the asura Kola was destroyed, and thus a great sacred place arose. Yet, in the Kali age, this tirtha remains hidden, O Parvati.” Thus ends the chapter on Pippalāda Tirtha, in the dialogue of Uma and Maheshvara. Mahadeva then spoke of another holy site: “One should go to Bhutalaya, a sacred place that removes sin. There stands a great banyan tree, and to the east, a sandalwood tree. Whoever bathes at Bhutalaya on Krishna Ashtami, having fasted and offered black sesame seeds, does not become a ghost after death. He who offers a water pot with sesame seeds for his ancestors frees them from the state of ghosts—there is no doubt. By bathing there, especially on the fourteenth or eighth lunar day in the morning with pure water, one’s ancestors are released from ghosthood, and the devotee is freed from all such bonds.” Thus, the greatness of these sacred places and the power of sincere worship and ritual are revealed, as told by Mahadeva to Parvati, in the glorious Padma Purāṇa.