Whoever listens to this sacred account each day, or recites it with focused devotion, attains great merit. Now, let us consider the holy sites and their names: Why is Koṭīśvara called by that name, and what is his association with fire? What is the reason Nara-dīpa bears its title, and why is the second site known as Vaṭa-mātaraḥ? Why is Śūleśvara so named, and what is the significance of Oṃkāra? How did the divine city of Ujjayinī come to be remembered as Saptakalpā? By both name and deed, Ujjayinī stands foremost among cities, enduring through seven great aeons. In the former aeon, she was known as Svarṇaśṛṅgā; in the second, as Kuśasthalī; and in the fifth aeon, her fame spread as Cūḍāmaṇi. At the end of each kalpa, mountains such as Suvarṇaśṛṅga and others are remembered in connection with her. One who visits this sacred city is freed from sins accumulated over seven lifetimes—there can be no doubt of this. In this ancient time, a son of great valor was born, named Kanakadānava. In battle, he fought against Indra, who was filled with anger, and Kanakadānava was struck down. Wounded and defeated, he journeyed to Kailāsa, the abode of Śaṃkara, seeking the Lord’s refuge. Frightened and with tears in his eyes, he began to entreat Śaṃkara for mercy. Hearing the words of Śakra (Indra), the Lord, ever compassionate to those who seek his protection, took action. Mahādeva, the Great God, assumed a universal and most terrifying form, appearing before all. He manifested with forms such as Bhairava, Arāvaṇa, and others, resembling beings of the netherworld. He was clad in a lion’s skin, with an upper garment of tiger hide, and his thighs were as mighty as great mountains. In this awe-inspiring form, the Lord became the remover of fear for Danu and the demons. At that very place, a sacred lake arose, which has ever since been worshipped by all the gods. Long ago, a crore of sins was destroyed there by the touch of the Lord’s big toe. Similarly, by the sage Agastya, a crore of sacred bathing places was established there. Witnessing these marvels, all the gods, desiring their own welfare, bathed in those holy waters. Meanwhile, the blind Asura, upon hearing of his son’s death in battle, set out with his army and arrived at the place where the gods had gathered. At that moment, seeing the demons preparing for a great battle, Mahākāla, the three-eyed Lord, reassured the gods, saying, “Do not be afraid.” In his wrathful, deformed eye, flames filled the sky. He released this fiery gaze, which sped toward the gods and perished like a moth in the flames. Mahākāla shattered the demonic forces into hundreds of pieces, striking them with arrows. Blocked by Śambhu’s arrows, the demons were like lotuses beset by bees. The foremost warriors among the demons were slain by divine beings who had taken refuge near Sthāṇu (Śiva). And by Maheśa’s power, the blind Asura saw himself pierced by countless arrows. Yet, skilled in hundreds of illusions, the Asura conjured a dark illusion to escape. Bearing the weight of fear, Śambhu wandered the earth with a broken heart, searching and lamenting, “Where has that wicked one gone? He is not seen,” repeating this again and again. At that very place, a sacred ford arose, renowned as Vāgandhaka. On the ninth day of the bright fortnight of Mārgaśīrṣa, whatever is offered there with devotion to Śiva and dedicated to the ancestors is received with great merit and blessings.