On the auspicious days of the ninth, eighth, new moon, or full moon, offerings are made for Brahmā, Indra, Rudra, the gods, the Sun, Fire, and the divine ancestors. Even the reptiles, the various groups of ancestors, and all beings dwelling on earth are included in these rites. Especially on the fifteenth day of the dark fortnight of any month, O best of the twice-born, the śrāddha ceremony is performed so that the ancestors may receive the satisfaction earned by the devotion of their descendants. Śrāddha, when performed with true devotion, brings great joy to the fathers, and those who offer the ritual oblation balls in honor of the ancestors fulfill their sacred duties. If one comes to this holy place, bathes properly in its sacred waters, and performs these rites, all their desires are fulfilled. The minds and wealth of such people are purified, and the time and manner of their actions are deemed truly auspicious. Indeed, one who performs these acts here attains the merit equal to ten Aśvamedha sacrifices, O best of men. This blessing has been affirmed by Manu, the lord of men, by King Yayāti, and by the sages Atri, Bhṛgu, Vyāsa, and the wise Dattātreya. By bathing at this sacred site, the fruit of ten Aśvamedha sacrifices is obtained, and even by merely seeing and touching the deity previously described, one gains this immense merit. It is also said that the gift of a beautiful and well-qualified horse to a brāhmaṇa brings honor in the world of Śiva for thousands of years. Thus ends the seventeenth chapter in the Avantya section of the Skanda Purāṇa, describing the greatness of the merit earned by ten Aśvamedha sacrifices. Now, by worshipping according to the prescribed methods, one attains the fruit of all accomplishments. All the mystical powers—such as aṇimā, the perfection of magical pills and ointments, and other wondrous abilities—are granted when the deity is satisfied; of this, there is no doubt. When the goddess is worshipped with offerings of liquor, meat, and various foods, and especially when she is worshipped with the sacrifice of a buffalo on the great Navamī, the results are extraordinary. Eager to hear more of these sacred matters, the question is posed: “O destroyer of sins, tell me all this.” Sanatkumāra replied: “In the beginning of the Kṛta Yuga, Brahmā, the grandsire of the worlds, performed great austerities. At that time, the blessed Night herself appeared before the Grandfather. Brahmā addressed her: ‘O Goddess, hear what you must do and the true meaning of this matter. There is a demon king named Tāraka, an unconquered enemy of the gods. If Mahesha, the great lord, grants a boon, he will beget a son who will be able to vanquish Tāraka.’ Shankara’s wife was Sati, the daughter of Daksha. After her passing, she will be born again as the daughter of the snowy mountain, destined to purify the worlds. In the sacred cave of the snowy mountain, frequented by siddhas, she will undertake intense austerities. From her penance, the great lord will be born. As soon as she is born, the radiant goddess will have only slight awareness of her own divinity. Yet her union with Mahesha, both deeply devoted to austerity, will be perfectly matched. For the sake of the gods, act according to the sage’s instructions: Mother, in the womb, delight her with your own form. She will laugh and be called Kālī, and then Sati will become angry. From this union, she will give birth to Sharva, the lord, radiant as the moon and sun. You too, O Goddess, must slay the demons who are otherwise unconquerable in all the worlds. By your union with her, you will gain the power to destroy the demons.” Thus, the story unfolds, revealing the sacred origins of divine intervention and the blessings bestowed through devotion and ritual at holy places.