With a mind disciplined through deep devotion to Lord Abhayeśvara, a person becomes endowed with noble qualities and is born into this world as a generous, sovereign king. Such a devotee, upon beholding Lord Agastyeśvara, observes a fast and restrains the senses, offering worship with sincerity. According to one’s ability, an image of the sage Agastya is fashioned from gold or silver, and he is honored with the fruits and flowers available in season, following the prescribed rites. The seven principal grains, along with their corresponding fruits, are offered as part of this worship. This vow is to be observed in this manner for seven years. With reverence, one offers salutations to Kumbhayoni, the illustrious son of Mitra and Varuṇa. O Vyāsa, listen with a focused mind to the fruits gained by offering arghya: upon death, such a devotee attains heaven, and if successful in life, is born again in a noble family. Whoever listens to or recites this account daily with concentration reaps great merit. Now, questions arise regarding sacred places and their names: For what reason is Koṭīśvara called by that name, and why is he associated with fire? Why is Nara-dīpa so named, and what is the significance of the second, Vaṭa-mātaraḥ? What is the origin of the name Śūleśvara, and why is Oṃkāra mentioned? How is the divine city of Ujjayinī remembered as Saptakalpā? By both name and deed, Ujjayinī is foremost, dwelling through seven great aeons. In the former aeon, she was known as Svarṇaśṛṅgā; in the second aeon, she was called Kuśasthalī. In the fifth aeon, the city became renowned as Cūḍāmaṇi. At the end of each kalpa, the mountain called Suvarṇaśṛṅga and others are remembered. By the merit of these places, one is freed from sins accumulated over seven lifetimes—of this, there is no doubt. In those times, there was a son of great valor named Kanakadānava. He fought fiercely in battle with Indra, who was filled with anger, but Kanakadānava was struck down. Seeking refuge, he went to Kailāsa, the abode of Śaṃkara. Frightened, with eyes brimming with tears, he began to entreat the Lord. Hearing the words of Śakra, Lord Śiva, ever compassionate to those who seek refuge, responded. Mahādeva then assumed a universal and most terrifying form, appearing with the aspects of Bhairava, Arāvaṇa, and other beings of the netherworld. He was clad in a lion’s skin, with an upper garment of tiger hide, his thighs resembling great mountains. In this awe-inspiring form, the Lord became the remover of the fear that plagued Danu and the demons. There, a sacred lake arose, ever worshipped by all the gods. In that place, a crore of sins was split apart by the touch of the Lord’s big toe. Similarly, by the sage Agastya, a crore of sacred bathing places was established there. Witnessing this, all the gods, desiring welfare, bathed in those holy waters. Meanwhile, the blind Asura, hearing that his son had been slain in battle, set out with his army and reached the place where the gods stood. At that moment, seeing the demons preparing for a great battle, Mahākāla—the three-eyed Lord—spoke to the gods, saying, “Do not be afraid.” In his wrathful, deformed eye, the sky was filled with flames. He released this fiery force; it sped toward the assembled demons and perished instantly, consumed like a moth in the blaze. Thus, the Lord protected the gods and sanctified the place, and the story of these sacred names and deeds continues to be remembered with reverence.