After much time had passed, the city known as Aruṇā was established. Within its bounds, Brahmarṣis, gods, Gandharvas, and celestial women made their abode. Sacred fords took the form of wells there, and even the Gaṅgā and other rivers manifested themselves in this place. Goloka itself became a cow-pen, and the Vedas were said to have assumed visible form. Among the residents were not only divine beings but also ghosts, spirits, piśācas, vetālas, and kaṭapūtanās. Even the god Dhūrjaṭi—Śiva himself—arrived there, taking the form of a siddha, drawn by curiosity. Śiva, ever radiant and recognized by all, shone throughout the place. For a long time, the inhabitants worshipped the Lord of Śoṇādri with heartfelt devotion, performing initiations and rites, becoming their own teachers. Each morning, after bathing, they would gather flowers, leaves, and fruits, and with clear voices, recite the supreme mantras. Their worship was adorned with circumambulations, salutations, and ever-new gestures of mudrā. They honored Śiva with the five Brahmas, the six limbs, and other rituals. Through their worship of Viṣṇu and Brahmā, they attained knowledge of Śiva. This secret, I once heard from the mouth of my father, Śilāda. Yet even so, curiosity stirs within me, as it does within these sages. Listen closely, O Markandeya, wise one. Surely you know how, in ancient times, Dakshayani became the wife of Shiva, and how, angered by her husband, she opposed Daksha, the lord of progenitors. By Hara’s command, Virabhadra acted as ordered. You have heard how Daksha’s head was severed by the ganas, how teeth were broken, Surya’s hands cut off, and Agni wounded. That goddess was born again in the house of Himavat. The god, devoted to her, dwelled with her in the secret forest of Sthanu. Self-controlled, he went elsewhere with his ganas. Then he approached her, whose mind was troubled by past events. The daughter of the mountain, distressed by widowhood, sought union with him—again, with the help of her mother Mena and father Himavat. At this time, Shumbha and Nishumbha obtained a boon from the Creator. Hearing those words, the gods trembled with fear. “Do not fear, O blessed one,” they were reassured, “in time, it will be countered accordingly.” Having granted safety, Andhakasudana dismissed Mukunda and the others. Once, because of a hidden wound, the goddess was affectionately called ‘Kali.’ There, the supreme goddess cast off her skin by her own will, and she, named Kauśikī of the skin, is Kālī, dwelling on Mount Vindhya. The goddess Gaurī was also on that beautiful peak. Gradually, longing grew within her, and she gave birth to Pārvatī. Nārāyaṇa and the Four-faced One, Brahmā, are said to have spoken at that time. The two children, as they grew, gazed upon their parents, sometimes accompanied by the sound of the vīṇā, sometimes drawing pictures.