In the sacred narrative, it is told that even women afflicted by menstrual impurity, those who are barren, and individuals likened to crows and cranes—those considered impure—when they bathe and behold the divine presence of Vindhyavāsinī, are blessed. The childless gain sons, and young maidens receive heroic husbands as their boon. A Brahmin, through this grace, attains learning, while a Kshatriya finds victory. Such is the power of this holy tale: it bestows all that is desired by those who listen with faith. Thus concludes the fifty-fifth chapter, known as “The Description of the Glory of the Vimalodā Tīrtha and Vindhyavāsinī,” from the Avanti Section of the Fifth Book of the grand Skanda Mahāpurāṇa. The story continues: There is a place where, by the mere act of bathing, one is freed from even the gravest sins. When the new moon coincides with a Saturday, and a devotee arrives with a concentrated mind, they should behold, with utmost reverence, the supreme emblem of the deity—whether manifest or unmanifest. The desire arises to hear more of this, in detail, from the ascetic adorned with austerity. For, it is said, even by hearing of this sacred place, the destruction of great sins takes place. There were once three holy rivers: the Revā, Carmaṇvatī, and Kṣātā. These rivers, O sinless one, were filled with sacred waters, delightful, pure, and renowned for destroying sin. Once, in a beautiful grove within the excellent land of Māndhātṛ, a slight discord arose in their association, causing a separation among them. Yet, in the enchanting forest of Mahākāla, these noble rivers spent time together. Among all sacred waters, Rudrasara was remembered as the foremost, the best of all. There, having arrived and mingled, the rivers took refuge in the Śiprā. Where the dust was cleansed, fire was instantly declared. The desire to understand this further is expressed to the wise knower of Brahman. Sanatkumāra then spoke: In ancient times, Tvaṣṭṛ gave his daughter Sāvitrī to Sūrya, the Sun. Ever devoted to her wifely duties, Sāvitrī served the eye of the world with unwavering dedication. From their union were born Yama, the son of Vivasvat, and Yamunā, the purifier of the worlds. The pair was entrusted to Sūrya’s embrace, with the charge to protect them. Sāvitrī was always devoted to the worship of the Sun and dwelled in her father’s house as agreed. Yet, when the time came, she departed, and was immediately restrained by her father. Assuming the form of a mare, she left. Meanwhile, Vaivasvata, hungry, begged his father for sustenance. In that moment, Chāyā, struck by his foot, pronounced a curse: “You will be lame in your foot—there is no doubt.” At the same time, Vyāsa, having insulted the earth, observed his son crippled, and Vibhāvasu spoke thus: When questioned by Savitṛ, the radiant lord of the worlds, he explained, “For my morning meal, O master, I begged at my mother’s presence. Immediately, my feet were struck down by my mother’s curse. This is the strange account—the reason for my mother’s curse. She is not the beautiful-eyed daughter of Tvaṣṭṛ, purifier of the world. She has returned to her father’s house, and I was forbidden by her, O sinless one. Chāyā must not speak anything at all to Savitṛ.” Upon hearing this, the blessed Tvaṣṭṛ was filled with anger and approached in haste. When Tvaṣṭṛ, the patriarch of the world, was seen, he rose suddenly, ready to address the matter at hand.