Across the sacred landscape, the divine presence of the Goddess is manifest in countless forms, each gracing a holy place with her unique name and power. At Māṇḍavya, she is Māṇḍavī Devī; in the city of Māheśvara, she appears as Svāhā. At Vegala, she is Pracaṇḍā, and at Amarakaṇṭaka, she shines forth as Caṇḍikā. In Someśvara, she is known as Varārohā; at Prabhāsa, as Puṣkarāvatī; and at the banks of the sacred Sarasvatī, she stands as Devamātā, near the waters of Pārāpāra. Her forms are many: at Mahālaya, she is Mahāpadmā; at Payoṣṇī, Piṃgaleśvarī; at Kṛtaśauca, Siṃhikā; and at Kārtikeya, she is Śaṃkarī. At Utpalāvartaka, she is Lolā; at Sindhusaṃgama, Subhadrā; at Siddhavana, Umā; and at Bharatāśrama, both Lakṣmī and Anaṃgā reside. In Jālandhara, she is Viśvamukhī; upon Kiṣkindha mountain, Tārā; in Devadāruvana, Puṣṭi and Medhā; and in the region of Kāśmīra, her presence is felt. At Himādra, she is Bhīmā Devī; at Vastreśvara, Tuṣṭi; at Kapālamocana, Śraddhā; and at Kāyāvarohaṇa, she is Mātā. At Śaṅkhoddhāra, she is known as Dhvani; at Piṇḍāraka, as Dhṛti; at Candrabhāgā, as Kālā; and at Acchoda, she is Siddhidāyinī. At Veṇā, she is Amṛtā Devī; at Badarī, Ūrvaśī; at Uttarakuru, Auṣadhī; and at Kuśadvīpa, she is Kuśodakā. Manmathā dwells on Hemakūṭa, Satyavādinī in Kumuda; she is worshipped under the Aśvattha tree and is the treasure at Śravaṇālaya. Gāyatrī resides at the mouth of the Vedas, Pārvatī is ever in the presence of Śiva; in the world of the gods, she is Indrāṇī, and at Brahmā’s mouth, Sarasvatī. She is Prabhā in the sun’s orb, Vaiṣṇavī among the Mothers; among chaste women, she is Arundhatī, and among the Rāmās, Tilottamā. In Citrā, she is Brahmakalā, the very power within all embodied beings. With devotion, one hundred and eight excellent names of the Goddess have been declared, each corresponding to a sacred place. Whoever recites or hears these names is freed from all sins. Those who bathe at these holy sites and behold them, O best of men, are purified of all sins and dwell in Brahmā’s city for an age. If one causes these one hundred and eight names to be recited in Brahmā’s presence, especially on the full moon or new moon, many sons will be born to them. Whether at the giving of cows, at a śrāddha, day by day, or during worship of the gods, hearing these names brings one to the supreme Brahman. As the praise was offered, Sāvitrī, the virtuous, spoke to Viṣṇu: “You have been properly praised by me, my son; you shall become unconquered. In every incarnation, you will always be dear to your father and mother. Whoever comes here and praises me with this hymn shall be freed from all sins and attain the highest state. Go now to the sacrifice of the Creator and bring it to completion, my son. In Kurukṣetra and Prayāga, and in the future as Annadāyinī, I, ever near my husband, will do as you have said.” Thus addressed, Viṣṇu, the best of beings, departed from Brahmā. When Sāvitrī had gone, Gāyatrī spoke: “Let the sages hear my words in the presence of my husband; what I now say, being pleased and ready to grant a boon. Men endowed with devotion who worship Brahmā will obtain garments, wealth, grain, wives, happiness, and riches. They will enjoy uninterrupted happiness at home, with sons and grandsons; after enjoying this for a long time, they will ultimately attain liberation.” Pulastya then spoke: “Having established Brahmā with all efforts and according to the rules, hear with focused mind the merit that is obtained. The fruit of all sacrifices, austerities, gifts, holy places, and the Vedas is gained a crore-fold by this establishment. Whoever observes the fast of the full moon with devotion and worships Brahmā in this manner attains the abode of Brahmā on the first day, and, along with the priests, worships Brahmā and Vāsudeva.” “In the month of Kārtika, the festival of the deity’s chariot is proclaimed; those who perform it with devotion, even as humans, reach the world of Brahmā. On the full moon of Kārtika, the four-faced one, together with Brahmā and Sāvitrī, follows the sacred path. The deity should be taken throughout the city, accompanied by musical instruments; after leading the procession, the deity should be bathed along with all the people of the city.” “First, feed the Brahmins and honor the descendant of Śāṇḍilya; then place the deity on the chariot with auspicious sounds. Worship the son of Śāṇḍilya at the front of the chariot, invite the Brahmins, and perform the auspicious rites. Keep vigil through the night, with performances and abundant recitations of Brahma hymns. In the morning, feed the Brahmins as much as possible, with many kinds of food and delicacies. Worship the people with proper mantras, offering ghee, milk, and rice pudding. Invite the Brahmins with auspicious rites, proclaim sacred words, and lead the chariot through the city.” “Brahmā’s chariot should be drawn by Brahmins who know the four Vedas: Rig, Atharva, Sāma, and Yajur. The chariot of the god of gods should be drawn in a clockwise circuit throughout the city, following the proper path. The chariot should not be drawn by one seeking Rudra’s favor; nor should anyone ascend it, except for a single attendant.” Thus, the sacred places, the forms of the Goddess, the merits of recitation, and the proper conduct of the festival of Brahmā were revealed, promising liberation and blessings to all who honor them with devotion and reverence.