Hear, O wise one, of the mysteries unfolded in ancient times. There exist two forms of mine, both eternal, each embodying my very essence. To behold these forms is to attain the highest accomplishment, for such a vision bestows supreme fulfillment. For the sake of a grand sacrifice, I requested Śrīkaṇṭha, the illustrious husband of Pārvatī, to take part. Then, Parameṣṭhin, the great god, addressed me, and in response, I granted him all that he desired—save for the sacred Mahākāla forest. There, Kapardin declared, “We will not come near you.” With these arrangements, the sacrifice commenced, with Nārāyaṇa himself presiding as the deity. Yet, Kapardin appeared at the sacrificial enclosure, seeking alms. Upon arrival, Kapardin spoke to you, saying, “I will go again.” Then, the supreme lord Kapardin departed to the river Śiprā to bathe. But a question arose: “How can the sacrificial offering be made in the assembly when the skull is present?” The skull was cast aside by a member of the assembly, thrown away by his own hand. Yet, O best of sages, the end of these skulls was never attained—they persisted, undiminished. At this, Maheśvara, pleased by the devotion shown, granted a divine vision and said, “Choose a boon, O Brahman, whatever abides in your heart.” I replied, “This supreme place of Brahma I have given to you, O four-faced one.” As Parameśvara, the granter of boons, spoke thus, I declared before the assembly, “No other boon was chosen by me.” Thus, a settlement was established in Kuśasthalī, named Ujjayinī. There, any Brāhmaṇa who bathes is freed from all sins. Offerings of sesame seeds, garments, and fruits, along with cakes, should first be given as gifts to the Ṛgveda and the Yajurveda. In this way, invoking the Vedas, may my grandfather be pleased. All the merit found at any sacred water is present at Maṇḍākinī as well. Know that giving charity at Maṇḍākinī yields a ten-million-fold reward, without doubt. In the month of Kārtikā, a cow made of ghee, and in Māgha, a cow made of sesame, are especially meritorious. Any sin arising from speech, mind, or action—even the most grievous impurity—is destroyed merely by beholding Maṇḍākinī. No sacred place on earth can equal Maṇḍākinī. Whoever bathes in Maṇḍākinī and offers śrāddha, and whoever with devotion beholds the grandfather, is truly blessed—there is no doubt, O ascetics, this is the truth. Meanwhile, Maheśvara, still bearing a wild and mad appearance, remained upright. The Brāhmaṇas, displeased, cursed him; others hurled reproachful words. Proud of their own strength, they struck him with clods and sticks, questioning the observance of vows, and asking by whom such a vow was ever demonstrated—was it Brahmā, or Viṣṇu himself, who had ever acted so? They cried out, “Do not mock the Lord of gods! Today, you are condemned to death by us!” But the supreme Lord, with a gentle smile, addressed all the Brahmins: “All of you are compassionate, established in friendship.” Yet, those twice-born were deluded by the illusion of that god. Struck by the Brahmins, he grew extremely angry. With his hair tied up, clubs in hand, and living off others’ wives, he stood—his wrath and presence unmistakable.