Knowing the hearts and true actions of those before him, he set aside the black club with which he had once caused harm to living beings. With deep humility, he bowed his body to the ground and spoke these words: “Freed by all of them, I have come to you for refuge.” Witnessing his sincerity and hearing his words, the assembled sages turned to the venerable Atri and said, “This one should be accepted by you; let him be your disciple, O sage. Through meditation-yoga and the recitation of the great mantra, established at the root of the tree, you will attain supreme accomplishment.” Having thus spoken, the sages departed as they wished, and he remained there alone in steadfast practice. As he sat unmoving in his penance, a termite mound gradually rose above him, enclosing him completely. From within the mound, a sound emerged—startling and wondrous to all who heard it. The wise sages, filled with amazement, approached and raised him up from the mound. With reverence, he bowed before the radiant sages and addressed them, saying, “I am wretched, lifted up by all of you; I was sunk in the mire of sin.” The sages, glowing with the power of their austerities, replied, “O son, since you remained with single-pointed mind in this termite mound—” Having thus spoken, the sages departed to their own directions. Then, coming to Kuśasthalī, they worshipped the great Lord. From that divine inspiration, he composed delightful poetry, having attained poetic insight from the Lord himself. Thereafter, the Lord of gods became known as Vālmīkeśvara, and the excellent liṅga called Vālmīkeśvara was thus described. One who bows with devotion at this sacred place is honored in the world of Rudra. If a person beholds Bhīmeśvara and worships with devotion and care, bathes Gargeśvara with sesame oil, fasts on the fourteenth day with water mixed with sesame seeds, gives a thousand cows with pure intent, worships Kāmeśvara with ointments of saffron and similar offerings, bows to Cūḍāmaṇi on the ninth day of the bright fortnight of Kārtika, and worships Caṇḍīśvara while fasting on the dark eighth day—such a person, having approached all these holy places of Maheśvara, attains great merit. Thus concludes, in the glorious Skanda Mahāpurāṇa, in the section of eighty-one thousand verses, within the fifth Avanti division and the greatness of the Avanti region, the twenty-fifth chapter named ‘The Description of the Greatness of the Holy Places of Śukreśvara, Bhīmeśvara, Gargeśvara, Kāmeśvara, Cūḍāmaṇīśvara, Caṇḍīśvara, and others.’ Then the question was asked, “Tell me now, O revered one, the measurement of the great Kāla forest.” The reply came: “I shall now explain it to you; listen as I speak. The Kāla forest extends for a yojana in all directions, adorned on every side. There, the gateways shine, decorated with golden pots. Mighty gatekeepers, appointed by the great Lord Śiva, stand guard: Piṅgaleśa, in the form of a child and shining like fire, stands in the east; in the south is the great yogi Kāyāvarohaṇeśvara, appointed by Maheśa in the region of Varuṇa. Empowered by Śaṃkara, he accomplishes all tasks. Those who die there ascend to Rudrapura in celestial chariots that fulfill all desires. Having bowed to the five Lords, both in reverse and direct order, one is freed from all sins, even those accumulated over many births.