Brahmā, the Creator, addressed the Nāgas with words of hope and purpose: “A sage named Jaratkaru, foremost among those who know Brahman, will be born. The maiden Jaratkaru should be given to him in marriage, and from their union, a son will be born.” Brahmā assured the Nāgas that this Brāhmaṇa would purify their lineage and protect them, thus establishing a pact between the Nāgas and humankind. He continued, commanding all Nāgas to listen carefully: “Sutala, Vitala, and Talātala—these three realms have been granted to you. Go there, and by my decree, enjoy countless pleasures.” Brahmā instructed them to remain in these abodes until the seventh cycle of time. At the dawn of Vaivasvata’s era, a descendant of Kaśyapa would arise: Suparṇa, the devourer of serpents and heir to all the gods. At that time, the offspring of the serpents would be consumed by this radiant one. Brahmā declared that this fate was certain—all cruel and unruly serpents would perish as ordained. He advised the Nāgas to devour living beings as appropriate according to time, and likewise when harmed by humans. However, humans protected by mantras, medicines, Garuḍa charms, and bindings would be a source of fear for the Nāgas; they must not let their minds wander, else destruction would befall them. Thus instructed by Brahmā, the serpents departed for Sutala. There, they dwelled contentedly, delighting in pleasures and play in Rasātala. Having received both a curse and a favor from the Four-Faced One, they settled in Pātāla, inwardly satisfied. As time passed, the Nāgas reflected on their destiny. They foresaw a king named Bharata, famed in the Pāṇḍava line, who would, by divine arrangement, bring about their destruction. They wondered why the Lord of the three worlds, the revered Grandsire and creator of beings, had placed a curse upon them. They recognized that apart from the god Viśvacina, they had no refuge. In the splendid mansion of Vairāja, that god resided, now dwelling at Puṣkara and performing a sacrifice. Resolving to seek his favor, all the Nāgas journeyed to Puṣkara. Arriving at the mountain of sacrifice, they sheltered on a rocky slope, exhausted. Seeing their plight, cool streams of water sprang forth, flowing northward and bringing comfort to all. From this event arose the Nāga-tīrtha on earth—some called it Nāga-kuṇḍa, others spoke of it as a river. This holy place, sanctified by all sacred waters, destroys serpent poison. Mortals who bathe there on the fifth day of the bright fortnight are spared suffering from serpents in their lineage. Those who perform ancestral rites for their forefathers there are granted the highest abode by Brahmā, without doubt. Knowing the fear of the serpents, Brahmā spoke again to them: “That fifth lunar day is blessed, auspicious, and removes all sins. On this sacred day, the task concerning the serpents was accomplished. Whoever avoids pungent and sour foods, and bathes the serpents with milk, earns their friendship.” Bhīṣma then asked, “How did Śivadūtī arise, and by whom was she established? Tell me all in its true nature, O great one.” Pulastya replied, “Śivā, with her mind set on austerity, reached the blue mountain. The fierce one, born from matted locks, is her power. Hear her vow: ‘Having performed austerity for a long time, I will consume the entire world.’ With this resolve, the radiant goddess undertook the five-fire austerity. At another time, while she performed supreme penance, there was an asura named Ruru, of great splendor, who had received a boon from Brahmā. In the midst of the ocean stood the wealthy city of Ratna, where Ruru, lord of the Daityas, resided, terrifying to all the gods and attended by countless asuras. Honored by his kin, radiant like a second Namuci, Ruru eventually led his army to the city of the guardians of the worlds, seeking victory. As he advanced, the ocean’s waters surged, flooding mountain slopes teeming with serpents, crocodiles, and fish. The hosts of asura enemies, adorned with wondrous armor and weapons, emerged—a mighty force skilled in battle, with elephants bearing daitya warriors and chariots with bells, all prosperous. They displayed forms like great fish, horses bound with golden cords appearing at the water’s edge like red Rohita fish. Swiftly, hundreds of thousands and crores emerged, speeding like the sun’s chariot, equipped with Indra’s staff and sturdy poles. Chariots, banners fluttering, resounded loudly; warriors on boats, eager to cross, wielded excellent weapons. Victorious in battle after battle, the fierce followers of the asuras shone greatly, routing the gods. The asuras pursued the gods everywhere, and the terrified hosts of gods fled. They sought refuge at the great blue mountain, where the goddess herself stood—terrible, endowed with ascetic power, blessed, the supreme energy of Shiva. The goddess, known as Kālarātrī, the bringer of destruction, saw the gods then, frightened and bewildered.