Having completed the Avabhṛtha bath with a tranquil mind, he was revered by all the assembled gods and sages. Having attained that rare and coveted sovereignty, sanctified by the blessings of the sages, his glory shone brightly. In those days, Bṛhaspati’s wife, the illustrious Tārā, became the center of attention. The gods and sages approached Soma, the Moon, and questioned him regarding Tārā. At that moment, Indra, moved by anger, sided with Bṛhaspati. This led to a fierce and terrible battle between Indra and Soma. The gods, filled with fear at the intensity of the conflict, sought refuge with Brahmā, the Grandsire. Hearing their plea, Brahmā joined them and went to the battlefield. By Brahmā’s command, both the gods and the asuras ceased their fighting and stood still, abandoning their weapons. In the aftermath, Bṛhaspati saw that his wife Tārā was pregnant and spoke to her, seeking the truth. At that moment, Tārā gave birth to a radiant boy, divine in form. Though just born, the brilliance of the child astonished and overwhelmed all the gods. The assembled deities and sages, amazed, asked, “O blessed one, tell us—whose child is this? Is he the son of Soma or of Bṛhaspati?” They implored Tārā to speak the truth about the boy’s paternity. Tārā revealed the secret: “He is Soma’s son—this child who resembles a god.” Thus, the boy was named Budha. Because of these events, Soma was afflicted with leprosy and consumption, his body and spirit tormented. Longing to be restored and to see the gods again, Soma journeyed swiftly to Avantī. There, after bathing, he worshipped Lord Someśvara with devotion. By the grace of Someśvara, Soma’s form was restored to beauty. O Vyāsa, thus is that holy place and the liṅga there renowned as supremely difficult to attain. Whoever, with controlled senses, reaches Somanātha in the month of Śrāvaṇa, especially in Saurāṣṭra, and worships Somanātha daily, attains great merit. Having bathed at the sacred site called Anaraka and beheld the great god Maheśvara, Vyāsa inquired, “By what sins do those suffering souls fall into such places? How do living beings who commit evil deeds end up there?” Sanatkumāra replied, “Listen, Vyāsa, to the truth of the hells, so many and so dreadful, established below. All these are known as the lower worlds, always infamous as abodes of suffering. There are Raurava, Sūkara, Raudra, Tāla, and Vinaśaka; Kuṃbhīpāka, Krakacana, and Deva-Atidāruṇa; Adhomukha, Āsthibhaṅga, and Yaṃtrapīḍana—these and others like them are hells, exceedingly terrible. Those who delight in sinful deeds fall into these realms. There, through various and dreadful torments, their wicked actions are exhausted. The servants of Yama hang them on the tips of great trees, pierce them with iron spikes glowing like fire, and strike them with rods bristling with thorns. At every moment, they are scorched by blazing fire. Those who give false testimony, who speak with partiality, who drink liquor, slay Brahmins, steal, or inform against gold; those who destroy embryos, kill their teachers, or slay cows, O best of sages—all these are subjected to such suffering in the lower worlds.