Taking up the fragment of the skull, which radiated with the brilliance of Brahma’s own energy, the great Lord shone forth like a blazing flame. In playful sport, the Lord of the universe delighted in bewildering the gods with his divine acts. He arrived at the most sacred field, the very place where he, the supreme Lord, resided. There, he set the flaming skull before the gathered hosts of his attendants. At this, the attendants uttered a mighty roar, their voices thundering in all ten directions. The terrible sound resounded so powerfully that it reached the demon who had long afflicted the gods. Unable to endure the din and seized by wrath, that wicked and unconquerable demon, surrounded by tens of millions of fierce, battle-ready followers, surged forth. Seeing this formidable force, the Lord, bearer of the Pinaka bow, addressed his hosts: “He comes swiftly—therefore, you must slay him.” As the great demon approached, the hosts of gods loosed showers of arrows, swords, and maces upon him. When the demon was finally slain, the great Lord spoke to the gods, his words carrying the weight of victory. Meanwhile, Vyasa, from that very skull arose the fierce Bhairavas—terrible forms who rushed to the Lord, reporting all that had transpired. From this event, the Mothers of the Skull became renowned in that sacred field, each possessing immense power. Long ago, when the skull was established and split open, these powers came into being. Even today, a great and divine lake shines forth at that very spot. No matter how water is placed there—whether in a vessel, poured out, cold, hot, or even boiled—it remains imbued with sanctity. In ancient times, even Brahma himself, surrounded by hundreds of deities, came to this sacred place. Those who give up their lives here are granted passage to the world of Rudra. Those who bathe in the Rudra lake or drink its water are similarly blessed, and the gods dwelling in heaven constantly long for these blessings. This place, known as the great Kapāla, is auspicious, divine, and destroys unrighteousness. It is worshipped by both gods and demons alike. Hosts of accomplished ascetics devoted to austerity praise it, just as the radiant sun is praised in the sky. Here, too, is the self-manifested Kuṭuṃbikeśvara of Maheśa, renowned throughout the worlds. One who worships here is freed from all sins, even those accumulated across seven births. Surpassing all worlds, such a soul attains the world of Shiva. If offerings are made on its banks, the highest state is attained. By a single fast alone, one obtains the fruit of an Aśvamedha sacrifice. He who binds the ceremonial cloth for Maheśa, being pure of heart, ascends to heaven. Camphor, saffron, musk, and sandalwood are offered in worship. One should also offer his own form, O best of Brāhmaṇas, and feed a Brāhmaṇa together with his wife. Thus is declared, in the glorious Skanda Mahāpurāṇa, within the eighty-eight-thousand-verse Saṃhitā, in the fifth Avantya section, and in the tenth chapter named ‘Description of the Greatness of Kuṭuṃbikeśvara,’ the greatness of this sacred site. Now, I shall speak of the holy place of Vidyādhara. “By your favor, tell me, O Brāhmaṇa; I wish to hear of it now,” came the request. There was one who wove a garland of pārijāta flowers, delightful to behold. Taking this garland, he went to the dwelling of Vāsava. In due course, he presented the garland to her, and Menakā, adorned with it, became enchanted as she danced and was praised in the celestial assembly. But then, Śakra, filled with anger, cursed the Vidyādhara for this act.