In the sacred narration, the terrifying realms known as Adhomukha, Āsthibhaṅga, and Yaṃtrapīḍana are described, each one a hell of unspeakable horror. These and many others, dreadful beyond measure, await those who delight in sinful deeds. Within these hells, men endure a multitude of gruesome torments, designed to exhaust the consequences of their wicked actions. The servants of Yama, the lord of death, suspend these souls upon the tips of enormous trees. Iron spikes, glowing with the heat of fire, and rods studded with thorns pierce them relentlessly. Blazing flames scorch them at every moment. Those who give false testimony or speak with partiality, who drink liquor, slay Brahmins, steal, or inform against gold; those who destroy embryos, kill their teachers, slay cows, or abandon food that has been offered—all are cooked upon heated iron, suffering as is fitting for their deeds. Such souls are sent head downward, feet upward, into the dreadful hell of Kuṃbhīpāka. One who betrays his master is cast into a pot ablaze with fire. Those who seek other men's wives enter the hell called Krakacana. Haters of gods, the twice-born, or ancestors, those who defile gems, and those who neglect service to fathers, gods, or teachers—all these fall headfirst into hell. Those who accept gifts from outcastes, the ungrateful, the slanderous, the cruel, the false measurers and deceivers; those who consume lac, meat, broths, sesame, and intoxicating drinks; honey thieves and destroyers of villages—such men are sent to the river Vaitaraṇī. Whether by deed, thought, or word, they proceed to this great river of suffering. Anyone who unlawfully crosses mountains is condemned to the sword-leaf forest, a place of agony. There is also the dreadful hell known as Kṛṣṇasūtra, where the torments are exceedingly terrible. Whoever has intercourse with an outcaste woman, both partners, fall into hell. They are cooked in foul food, especially those who hate their friends. Those who are taught by their own sons are condemned to become food for dogs. Here, evildoers who have arrived for torment are cooked, their sins manifesting in suffering. After committing much sin and refusing to atone, only the supreme atonement—the remembrance of Śiva—can save them. For those who are purified, whose sins are destroyed, hell is no longer their fate; instead, a lamp should be offered before the Lord of gods. Prompted by this teaching, one asks, "Tell me all of this, dear one, and also the auspicious origin of the lamp." He went to seek a boon, and by her request, was entreated as well. Thus, he earnestly petitions Śambhu, the divine-eyed one, for grace. That which Bhava described is most auspicious to him. Just as a bee resting upon a white lotus enhances its beauty, so does the divine one, maker of many forms, though he does not heed words when spoken. When she declared, "You are Bhava," he took her hand. She granted him pleasure and laughed, speaking his name. Then, remembering the words of the gods, she spoke with anger: "Whenever I become golden in form again...