Those who enjoy abundant pleasures in this world, having been honored in the sacred realm of Śiva, find their devotion to Him ever increasing. This greatness brings not only deeper faith, but also widespread fame and ever-growing merit. Thus concludes the seventieth chapter, which described the supreme glory of Avantīkshetra, as narrated in the dialogue between Vyāsa and Sanatkumāra in the Avantī section of the Śrī Skanda Mahāpurāṇa. With reverence, the next part begins with salutations to Śrī Gaṇeśa. The question is asked: “Please tell me, with care, about those holy places where the rite of śrāddha should be performed.” These places, it is said, have been frequented by gods and gandharvas, and visited by great sages. Among them, the goddess Yamunā, daughter of the Sun, is renowned as a purifier of the worlds. Alongside her, the rivers Candrabhāgā, Vitastā, and the sacred Narmadā at Amarakantaka are celebrated for their sanctity. Kedāra, Puṣkara, and Kāyāvarohaṇa too are counted among these holy places. Within this sacred region abides Śrī Mahākāla, the fiery force that consumes the wealth of sin. This field, it is said, grants both enjoyment and liberation, and has the power to destroy the sins accumulated in the age of Kali. All the venerable fords and sacred liṅgas reside here, making this the foremost of all holy fields, especially dear to Śiva Himself. There is a supremely meritorious place here, one that removes all sins. Among the celebrated rivers, the Nīlagaṅgā is counted as the fourth and foremost. O Goddess, it is said to bestow three times the merit of the Gaṅgā and to grant the fruits of all four aims of human life—dharma, artha, kāma, and mokṣa. Here, the perfected liṅgas stand, bestowing both enjoyment and liberation. There are eleven Rudras and twelve Ādityas, as remembered in tradition. Recalling a journey to this auspicious forest of Mahākāla, it is described as a field a yojana in extent, filled with these divine presences. The request is made to describe in detail those places which indeed remove all sins. Among them, the foremost is Agastyeśvara, renowned on earth as the first. At this, Umā inquires, “How did this place come to be known as Agastyeśvara?” It is explained that this place dispels all sins and grants whatever is desired. Long ago, the gods were defeated by the demons. Having lost their enthusiasm and sovereignty, the gods wandered the earth in a state of dejection. At one point, these disheartened gods beheld a figure radiant with the luster of the sun. Seeing him enveloped in such splendor, the gods offered their respects to him. These gods, having been defeated in battle by the Dānavas, had been cast down from heaven. When they addressed Agastya, he became angry. By the fierce rays of his power, the Dānavas were burned up, and the Daityas too were scorched by Agastya’s radiance. Yet, after slaying them, the great-souled Agastya was overcome with grief. He lamented, “A terrible sin has been committed, for I have slain the Dānavas. What shall I do? Where shall I go? How can I be purified?” As Agastya pondered thus, the Grandfather Brahmā approached him and said, “You are seen, O best of sages—state your reason quickly.” Agastya replied, “O God of gods, Lord of the universe, there is a burning in my mind. Please tell me the means, O best of the gods, by your grace.” Brahmā, the best of the gods, spoke these words: “Listen carefully and with attention. In the great, divine forest of Mahākāla, attended by Yakṣas and Gandharvas, there stands, to the south of the sacred place of the Piśāca, a portion of that forest. Worship the auspicious Liṅga there, which removes all sins.” Thus, the sacred narrative unfolds, revealing the greatness of these holy places and the path to purification and ultimate liberation.