Skandapurana 6.3.238

Now begins the third, the Revākhaṇḍa, in the Āvantyakhaṇḍa. (5-3)

1. Auspicious invocation; description of Revā; description of the primacy of the Purāṇas, Dharmaśāstras, and knowledge of the self in the context of the dialogue between Sūta and Śaunaka; enumeration and naming of the eighteen Mahāpurāṇas and Upapurāṇas; description of the fruit of listening to the Purāṇas. ...... ..... ... 276 1

2. The journey of the Pāṇḍavas towards the Vindhya mountain, who had set out on pilgrimage during their forest exile, in the context of the dialogue between Janamejaya and Vaiśampāyana; their seeing the seer Mārkaṇḍeya dwelling in the Vindhya forest there; Dharmarāja's questioning of Mārkaṇḍeya, who offers them hospitality, concerning the māhātmya of sacred fords, sacred fields, and the like; Mārkaṇḍeya's description of the māhātmya of all sacred fords such as Gaṅgā; the description of the māhātmya of Revā as greater even than that... ... 177 1

3. The description of the state at the time of dissolution in Mārkaṇḍeya's narration of his own history; the arrival of a certain woman bringing a boat before Mārkaṇḍeya as he wanders in the waters; Mārkaṇḍeya's boarding the boat along with Manu; Mārkaṇḍeya's praise of the Lord... ... 178 1

4. Mārkaṇḍeya's seeing Mahādeva standing upon the peak of Trikūṭa; the account of the origin of Narmadā in the narrative of the woman; description of the imperishability of Narmadā through the grace of Śaṃkara; description of the fifteen names of Narmadā ............ ... .. 179 1

5. Description of the seven kalpas in the context of the dialogue between Yudhiṣṭhira and Mārkaṇḍeya; Narmadā's abiding through seven kalpas; then Yudhiṣṭhira's inquiry directed to Mārkaṇḍeya out of a desire to know the māhātmya of Narmadā; Mārkaṇḍeya's narration of the māhātmya of Narmadā; therein first the description of the etymology of the name Narmadā .. 180 1

6. In the Māyūrakalpa, the dialogue between Mahādeva in the form of a peacock and Narmadā, preceded by Narmadā's description of her own imperishability and other qualities; the origin of Narmadā and Gaṅgā from two peaks of Trikūṭa; the origin of the seven principal mountain ranges from the broken third peak of Trikūṭa; description of the māhātmya of the names of Narmadā along with their causes. ..... ... ..... 181 3

7. Description of the origin of rivers, mountains, and other features during the Kūrma Aeon. 182 1

8. Mārkaṇḍeya's sighting of a certain heron at the time of the aeon; description of the reply given by the heron when asked by Mārkaṇḍeya, "Who are you?", saying, "I am the maker of the world's maintenance, protection, dissolution, and so forth"; Mārkaṇḍeya's hearing a certain sound; sighting of a maiden stationed in the ten directions; then the sighting of a great Śiva-liṅga; sighting of the maiden performing worship to the Śiva-liṅga; her stating her own name as Narmadā; thus the description of the origin during the Baka Aeon. 183 2

9. Mārkaṇḍeya's singing praise of Īśvara upon seeing the sleeping Lord at the time of the aeon, seeing a certain maiden, and beholding Śaṃkara; description of the conversation between Śaṃkara and Narmadā; recounting of the origin of the Narmadā, the fruits of ritual ablution in her, and related matters. 183 2

10. Description of the endurance of the Narmadā throughout all aeons; the scriptural declaration of the fruit of ritual ablution in the Narmadā... 185 1

11. The fruit of studying and reciting the Veda on the bank of the Narmadā; the fruit of ritual ablution, gifting, muttered prayer, fire offering, oblations, and other rites in the Narmadā; the fruit of the religious merit from the darśana of the Narmadā; recounting the fruit of achieving all perfections and wishes through dwelling together with the Narmadā; recounting the fruit of daily religious duties such as smearing sacred ashes on the bank of the Narmadā; description of the māhātmya consisting in the Narmadā's superiority over all else. 186 2

12. The singing of a hymn of praise to the Narmadā by the seers who arrived at the bank of the Narmadā. 188 2

13. Description of twenty-one aeons by name in their proper order; description of the persistence of the Narmadā throughout those aeons. 189 1

14. Description of the undertaking of the dissolution of creation wrought by Kālarātri. 190 1

15. Description of the dissolution of creation preceded by the fury of wind, heat, cold, and the like at the time of cosmic dissolution. 191

16. Brahmā's consoling of the gods terrified by the destruction of the world wrought by Śiva with the help of Kālarātri; Brahmā's description of Time; description of Brahmā's praise of Śiva. 192 1

17. Description of the blazing of the twelve Ādityas at the time of cosmic dissolution; description of the agitation of the five gross elements; description of the destruction of the world. 193 1

18. The merging together of the four oceans; description of rain falling in torrents measured like elephant trunks; description of the fourteen worlds residing together within the waters; description of Mārkaṇḍeya's uttering praise of the Lord out of fear. 193 2

19. The Narmadā, assuming the form of a cow, granting an encouraging reply to Mārkaṇḍeya on account of his praise of the Lord; the praise of the Narmadā made by Mārkaṇḍeya; description of the events of the holy Vārāha Aeon. 194 1

20. Description of the signs and characteristics of the destruction of creatures; praise of Him who lies on Śeṣa, uttered in fear by Mārkaṇḍeya alone at the time of dissolution; then the sighting of a certain goddess; then the disappearance of the goddess Earth, who gave instruction to Mārkaṇḍeya. 195 1

21. At the beginning of the description of the māhātmya of the sacred fords situated on the bank of the Narmadā: first, description of the origin of the Kapilā river. 197 1

22. Agni's performing austerity directed towards Īśvara in order to obtain the sixteen rivers, including the Gaṅgā, as wives; Śaṃkara, pleased by that austerity, granting a boon to Agni; description of the origin of the Viśalyā river. 198 2

23. Description of the māhātmya and fruits of ritual ablution and gifting at the confluence of the Kapilā and Viśalyā rivers. 199 2

24. Description of the māhātmya of the confluence of the Karā and Narmadā. 200 1

25. Description of the māhātmya of the confluence of the Nīlagaṅgā. 200 2

26. In the narrative of the origin and description of the māhātmya of Jāleśvara: when the gods, led by Indra, were afflicted by asuras such as Bāṇāsura, their taking refuge with Brahmā and Viṣṇu; then the arrival of all the gods at Kailāsa together with Viṣṇu and Brahmā; there, all the divine seers praising Maheśvara; by Śiva's command, Nārada's arrival near Bāṇāsura; at Bāṇāsura's word, Nārada's entrance into Bāṇa's inner quarters, wishing to see Bāṇa's wives; when questioned by Bāṇa's wife, Nārada's recounting to her the māhātmya and fruits of the Madhūkatṛtīyā observance, ritual ablution, gifting, and other rites. 200 1

27. Description of the agitation of the triple city in the context of the conversation between the queen and Nārada. 203 2

28. Nārada's coming before Śiva, who was sporting with Umā on the bank of the Narmadā; Śiva's honoring of Nārada, whose task was accomplished; Śiva's releasing an arrow accompanied by a mantra to slay the triple city; all the enemies reduced to ashes by the feathered arrow discharged by Śaṃkara; Bāṇa's praising Śiva while holding a Śiva-liṅga upon his head; Īśvara's granting a boon to Bāṇāsura; description of the origin and māhātmya of the sacred ford Jvāleśvara and the river named Jvālā; description of the māhātmya of the sacred ford Amareśvara. 203 2

29. Description of the māhātmya and fruits of ritual ablution and gifting at the confluence of the Kāverī in the context of the conversation between Yudhiṣṭhira and Mārkaṇḍeya; there, Parameśvara's arrival upon seeing Kubera's stricter vows of austerity, such as the cāndrāyaṇa penance, undertaken to perform ritual ablution at the Kāverī confluence; Kubera's praising Īśvara; the pleased Lord's recounting the māhātmya of ritual ablution at that sacred ford. 206 2

30. Now, the māhātmya of the sacred ford Dārutīrtha. 207 2

31. The māhātmya of the sacred ford Brahmāvartatīrtha. 207 2

32. The māhātmya of Patreśvara; the māhātmya of Śakreśvara. 208 1

33. The māhātmya of Agnitīrtha: there, when Agni in the form of a twice-born came to ask for the daughter named Sudarśanā of a certain king of ancient times named Duryodhana, King Duryodhana's refusal because Agni did not belong to the same caste; then the disappearance of the grieved Agni; King Duryodhana, wishing to perform a sacrifice, becoming filled with wonder upon seeing the absence of fire in the sacrificial pit; having learned the cause of that, the marriage of his own daughter to Agni. 208 2

34. Account of a certain brahmin performing worship of the Sun and installing a Śiva-liṅga on the bank of the Narmadā; māhātmya of ritual ablution and gift-giving at Ravi-tīrtha. — 209 2

35. Account of the marriage of Mandodarī and Rāvaṇa, preceded by an account of their pleasure-sporting in an aerial chariot; the installation of a Śiva-liṅga under his own name by Meghanāda, son of Rāvaṇa, after worshipping Śiva; māhātmya of ritual ablution and gift-giving at Meghanāda-tīrtha. — 210 1

36. The installation of that liṅga through the grace of Śiva by Indra's friend named Dāruka; account of the māhātmya of ritual ablution and other rites at Dāru-tīrtha. — 211 2

37. Account of the māhātmya of Deva-tīrtha. — 211 1

38. Śaṃkara's arrival in the Dāruvana along with Pārvatī in an aerial chariot; account of the māhātmya of the Dāruvana through the dialogue between Śaṃkara and Pārvatī, and account of the māhātmya of the Narmadeśvara-tīrtha. — 211 2

39. The praise of Kapilā, who arose from a sacrificial pit, by the god Brahmā; the descent of Kapilā from heaven back to the world of mortals by Brahmā's command; account of the placement of various deities in each limb of Kapilā; account of the māhātmya of ritual ablution and other rites at Kapilā-tīrtha. — 213 1

40. The installation of a Śiva-liṅga under his own name through the grace of Īśvara by the son of Danu named Karañja, after worshipping Īśvara; māhātmya of ritual ablution at Karañjeśvara-tīrtha. — 214 1

41. Account of the māhātmya of Kuṇḍaleśvara-tīrtha, established by Kuṇḍala, son of Viśravas. — 214 2

42. Account of the practice of austerities performed by Yājñavalkya; the arrival there of Yājñavalkya's sister who was searching for her brother; the discharge of semen into [his] garment during Yājñavalkya's sleep; the arrival of his sister near Yājñavalkya as he searched here and there for his garment in the morning; the narration of the whole event at the sister's inquiry; the conception of a pregnancy by Yājñavalkya's widowed sister through contact with the semen clinging to that garment, and, when it occurred, the account of her abandoning that embryo at the root of an aśvattha tree out of shame; seeing his affliction caused by the planet Śanaiścara as told by Nārada, the young sage named Pippalāda, who had grown up at the base of the pippala tree, casts Śanaiścara down merely by directing his gaze as [the planet] moved along the celestial path; the statement of the condition that there shall be no affliction from Śanaiścara for a boy up to sixteen years of age; Pippalāda's creation of a kṛtyā by raising fire through the Āgneyī concentration; the dispatch of the kṛtyā against his father Yājñavalkya; Yājñavalkya, terrified of the kṛtyā, going to the worlds of Brahmā, Vaikuṇṭha, and others for his protection; Śaṃkara naming that kṛtyā Yogīśvarī; account of Pippalāda's practice of austerities; Pippalāda, through the grace of Śiva, installing a liṅga under his own name called Pippalādeśvara; account of its māhātmya. — 215 1

43. Account of the māhātmya of Vimaleśvara-tīrtha. — 216 2

44. Account of the praise of Śūlabheda. — 217 1

45. Account of the story of granting a boon to the asura Andhaka in the account of the origin of Śūlabheda-tīrtha. — 218 1

46. Account of the abduction of Śacī after conquering the gods by the asura Andhaka in the account of the origin of Śūlabheda-tīrtha. — 219 1

47. The gods' departure to the world of Brahmā; the gods, having praised Brahmā, stating the reason for their arrival; the gods' departure to the world of Viṣṇu along with the god Brahmā; the praise of Viṣṇu by the gods headed by Brahmā; Viṣṇu's assurance of safety given to the gods. — 219 2

48. Account of the battle between Andhaka and Viṣṇu in the dialogue between Uttānapāda and Śaṃkara; there, the hurling of missiles upon one another; the Lord making peace with Andhaka who was unable to fight; Andhaka's praise of the Lord; Andhaka shaking Mount Kailāsa, having gone to fight with Śaṃkara at the command of Viṣṇu; the great battle between Andhaka and Śiva who was overcome with anger; Durgā's arrival there when prayed to by Śaṃkara; the defeat of Andhaka with Durgā's help; Andhaka's praise of Śiva; account of Śaṃkara granting him equality with himself. — 220 1

49. Having slain the asura Andhaka, Śaṃkara's departure to Kailāsa along with Umā; the praise of Śaṃkara by the gods who had arrived at Kailāsa; then the establishment of Śūlabheda-tīrtha at the battleground with the asura Andhaka; account of the māhātmya of Śūlabheda-tīrtha. — 222 1

50. Account of the examination of worthy and unworthy recipients, the rules of giving, and other practices. — 223 1

51. Account of the māhātmya and praise of the virtue of charitable gifts at Śūlabheda-tīrtha. — 224 1

52. Account of the narrative of the sage Dīrghatapas. — 222 1

53. Account of the story of Ṛkṣaśṛṅga's departure to heaven. — 225 5

54. Account of the story of Dīrghatapas's ascent to heaven. — 226 2

55. Account of the story of the King of Kāśī attaining liberation in the māhātmya of Śūlabheda. — 227 1

56. In the course of the dialogue between Uttānapāda and Īśvara, the summoning of Gaṅgā to the earth by the gods through worship of Śiva on Mount Vindhya; Gaṅgā's descent to the earth; account of the māhātmya of ritual ablution and other rites on the bank of the Gaṅgā; account of the māhātmya of Devaśilā; the departure to the bank of the Revā of the maiden named Bhānumatī, [daughter] of the lord of Cedi, who had fallen into widowhood; account of Bhānumatī's visits to sacred fords such as Oṃkāreśvara, Amarakaṇṭaka, Cakra-tīrtha, and Śūlabheda; then the account of the māhātmya of Devaśilā; in that connection, the Śabara hunter's departure into the forest for hunting along with his wife; failing to find game, the Śabara's departure to the edge of the lake to gather lotuses at his wife's word and his gathering of lotuses; the Śabara's worship of Śiva with lotuses after going to sacred fords such as Śūlabheda; the dialogue between Bhānumatī and the wife of the Śabara; the Śabara's performance of the ancestral rites at all the sacred fords; account of the fruits and māhātmya of ritual ablution, gifts, and other rites at the sacred fords. — 229 1

57. Description of the account of Bhānumatī going to Mārkaṇḍeya's pool on the thirteenth day, performing ritual ablution, giving gifts, and so forth, and of the hunter going to heaven … 232 1

58. In the context of the dialogue between Uttānapāda and Śiva, description of Bhānumatī performing austerity at Śūlabheda, the account of Bhānumatī going to heaven, and the description of the māhātmya of Śūlabheda … 232 2

59. Description of the māhātmya of Puṣkariṇī sacred ford; the māhātmya of Āditya sacred ford … 233 1

60. Brahmins who had arrived at the Revā sacred ford composing a hymn of praise to the Narmadā; description of the māhātmya of Ādityeśvara situated on the bank of the Revā; description of the account of brahmins tainted with the sin of killing a brahmin and other [sins] achieving liberation preceded by the cessation of sins through ritual ablution and other [rites] in the sacred field of Ādityeśvara … 233 2

61. Description of the māhātmya of Śakreśvara sacred ford preceded by the description of the practice of austerities performed by Indra … 235 1

62. Description of the māhātmya of Karoḍīśvara sacred ford established by Indra … 235 5

63. Description of the māhātmya of Kumāreśvara sacred ford … 236 1

64. Description of the māhātmya of Agastyeśvara sacred ford … 236 1

65. Description of the māhātmya of Ānandeśvara sacred ford … 236 1

66. Description of the māhātmya of Mātṛ sacred ford … 236

67. In the context of describing the māhātmya of Luṅkeśvara sacred ford: description of the practice of austerities by the Dānava Kālapṛṣṭha; the granting of a boon to him by Śiva; the Dānava being defeated by the bull with its tail during a battle between the Dānava and the bull; seeing the Dānava arrive, the god mounting the bull and going to Kailāsa with Umā; Śaṃkara seeing the Dānava pursuing behind him and fleeing to the worlds of Indra, Brahmā, and others; on Śiva's word, Nārada reporting the entire account of the torment by the Dānava and so forth to Viṣṇu; by illusion Viṣṇu assuming the form of a maiden near a banyan tree to bewilder the Dānava; seeing the maiden and being bewildered, the Dānava Kālapṛṣṭha placing his hand upon his own head and turning to ashes; then Viṣṇu returning to his own place; the establishment of Luṃkeśvara; and description of the māhātmya of ritual ablution at the Luṃkeśvara sacred ford … 236 2

68. Description of the māhātmya of Dhanada sacred ford … 239 1

69. Description of the māhātmya of Maṅgaleśvara preceded by the description of the origin of Maṃgaleśvara established by Maṅgala … 239 1

70. Description of the māhātmya of Ravi sacred ford made by Ravi … 239 2

71. Description of the māhātmya of Kāmeśvara sacred ford … 239 2

72. In the description of Maṇināgeśvara sacred ford: Kadrū and Vinatā seeing the horse Uccaiḥśravas and making a mutual wager concerning the determination of the horse's color; the effort of both to make their own wager true; Kadrū placing a curse on the serpents there, and Maṇināga performing austerities and establishing a Śiva-liṅga to ward off that curse; description of the māhātmya of ritual ablution, gifts, and other [rites] at Maṇināgeśvara sacred ford … 239 2

73. In the practice of austerity by Kāmadhenu, description of the māhātmya of the Gopāreśvara sacred ford which issued from the cow's body … 241 1

74. Description of the māhātmya of Gautameśvara-liṅga sacred ford established by Gautama … 241

75. Description of the māhātmya of Śaṅkhacūḍa sacred ford … 242 1

76. In the description of the māhātmya of Pāreśvara sacred ford: description of the account of the sage Parāśara's practice of austerities to obtain a son; Śaṃkara, pleased by that austerity, granting a boon to Parāśara; the establishment of a liṅga there by Parāśara; description of the māhātmya of ritual ablution, gifts, and other [rites] at Pāreśvara sacred ford … 242 1

77. Description of the māhātmya of Bhīmeśvara sacred ford … 242 2

78. Nārada performing austerity on the northern bank of the Revā; Śiva, pleased by that austerity, granting a boon to Nārada; on Īśvara's word, Nārada establishing a Śiva-liṅga; description of the fruits and māhātmya of ritual ablution, gifts, and other [rites] at Nāradeśvara sacred ford … 242 2

79. Description of the māhātmya of giving curd and honey at the two sacred fords Dadhiskanda and Madhuskanda; description of the māhātmya of ritual ablution and gifts at the Dadhiskanda and Madhuskanda sacred fords … 243 2

80. In order to display the superior power of the Dadhiskanda and Madhuskanda sacred fords, Nandin, having arrived after wandering to various sacred fords, performing austerities and establishing a liṅga in that very place under his own name; description of the māhātmya of Nandikeśvara sacred ford … 243 2

81. Description of the māhātmya of Varuṇeśvara sacred ford … 243 2

82. Description of the māhātmya of Dadhiskanda and other sacred fords preceded by the description of Vahni sacred ford … 244 1

83. In the description of the māhātmya of Hanumateśvara: when Rāvaṇa and others were destroyed by Rāma, Hanumat going to Kailāsa to see Śiva; Hanumat being restrained at the gate by Nandin because of the imputation of the fault of killing a brahmin in the destruction of the Rākṣasas; Hanumat coming to the Narmadā to eradicate the killing of a brahmin; Īśvara, pleased by the austerity performed by Hanumat, giving a blessing to Hanumat; on Īśvara's command, Hanumat establishing a liṅga; the son of King Suparva, named Śatabāhu, wandering and arriving in Hanumat's forest; the meeting and conversation of the prince with the twice-born Piṅgalaka, who had come there to cast bones; to the prince asking the reason for casting the bones, the brahmin describing the māhātmya of Hanumanteśvara by narrating the account preceded by the dialogue between King Śikhaṇḍin and his daughter …

84. The māhātmya of Kapi sacred ford; description of the fruit and māhātmya of ritual ablution, gifts, and other [rites] at the Rāmeśvara, Lakṣmaṇeśvara, and Kumbheśvara sacred fords.

85. Description of Dakṣa giving twenty-seven daughters to the Moon; seeing the Moon's lack of affection for the others besides Rohiṇī, out of compassion for his own daughters he pronounces a curse of consumption upon the Moon; then the Moon praises Īśvara to remove the curse; then by Īśa's permission he installs the liṅga named Somanātha; in order to show the power of the Somanātheśvara liṅga, a narration beginning with the destruction of the sin of killing a brahmin belonging to the seer Kaṇva who was afflicted with the sin of killing a brahmin; description of the māhātmya of the Somanātheśvara liṅga.

86. Description of the māhātmya of Piṅgaleśvara tīrtha.

87. Description of the māhātmya of Ṛṇatrayamocana tīrtha.

88. Description of the māhātmya of Kapileśvara tīrtha.

89. Description of the māhātmya of Pūtikeśvara tīrtha.

90. In the description of the māhātmya of Cakra tīrtha created by the Discus-bearer: Brahmā goes near Viṣṇu upon seeing the gods conquered by the Dānava Tālamegha; hearing the praise offered by the gods, the Blessed One grants an assurance of safety to the gods; then in the battle between Viṣṇu and Tālamegha, there is the mutual hurling of weapons and missiles; then the Blessed One cuts off Tālamegha's head with his discus; seeing that discus of the Blessed One fallen into the waters of the Narmadā, a tīrtha is created there; the fame of that tīrtha under the name Cakra tīrtha, another name being Jalaśāyin; description of the māhātmya of the specific rules for ritual ablutions, gifts, and the like there.

91. Description of the māhātmya of Caṇḍāditya tīrtha.

92. Description of the māhātmya of Yamahāsya tīrtha.

93. Description of the māhātmya of Kalhoḍī tīrtha.

94. Description of the māhātmya of Nandikeśvara tīrtha. 254.

95. Description of the māhātmya of Nārāyaṇa tīrtha installed by Nara and Nārāyaṇa. 254 2.

96. Description of the māhātmya of Koṭīśvara tīrtha. 255 1.

97. In connection with describing the origin of Vyāsa tīrtha, the account of the sage Parāśara's practice of austerity; at the end of his austerity, the sage Parāśara's sight of a certain young maiden of the fishermen; saying to her, 'You are a king's daughter,' he relates all her past history; then in the union of Parāśara with that Matsyagandhā, immediately, through the potency of the sage Parāśara's semen, the description of the birth of Vyāsa; Vyāsa's practice of austerity on the bank of the Narmadā; Īśvara, pleased by that austerity, grants a boon to Vyāsa; the composition of a hymn of praise to the Narmadā by Vyāsa and the installation of a Śiva liṅga on the bank of the Narmadā by Vyāsa; description of the māhātmya and the fruit of ritual ablution, gifts, and the like at Vyāsa tīrtha. 255 1.

98. Description of the māhātmya of Prabhāsa tīrtha. 259 1.

99. Description of the māhātmya of Nāgeśvara tīrtha. 260 1.

100. Description of the māhātmya of Mārkaṇḍeyeśa installed by Mārkaṇḍeya. 260 2.

101. Description of the māhātmya of Saṃkarṣaṇa tīrtha. 260 2.

102. Description of the māhātmya of Manmatheśvara. 261.

103. Description of the māhātmya of the confluence of the Eraṇḍī; there, Atri and Anasūyā mourn because of childlessness; with Atri's permission, Anasūyā goes to the confluence of the Eraṇḍī on the bank of the Narmadā for the sake of austerity; at the end of the austerity, the arrival of the three deities headed by Brahmā; the gods grant a boon to Anasūyā for obtaining sons; then the account of Anasūyā's obtaining three sons named Durvāsas, Datta, and Soma; then in connection with describing the māhātmya of that tīrtha, the story of a farmer named Govinda, tormented by grief for his son; there, the description of his attaining the state of a worm while lying on the ground; then his going with his wife to the confluence of the Eraṇḍī for ritual ablution and the like; there, by giving cattle, land, gold, and other gifts, both are freed from suffering; description of the fruit of hearing the story of Govinda; description of the māhātmya of the confluence of the Eraṇḍī. 261 1.

104. Description of the māhātmya of Suvarṇaśilā tīrtha.

105. Description of the māhātmya of Karañja tīrtha.

106. Description of the māhātmya of Kāmada tīrtha.

107. Description of the māhātmya of Bhaṇḍārī tīrtha. 266.

108. Description of the māhātmya of Rohiṇī tīrtha preceded by Rohiṇī's practice of austerity. 266.

109. Description of the māhātmya of Cakra tīrtha. 266.

110. Description of the māhātmya of Dhautapāpa tīrtha.

111. In connection with describing Skanda tīrtha, the narration of the account of Skanda's birth; the appointment of Skanda to the status of army commander; the installation of a Śiva liṅga by Skanda; description of the māhātmya of Skanda tīrtha.

112. Description of the māhātmya of Agnirasa tīrtha.

113. Description of the māhātmya of Koṭi tīrtha.

114. Description of the māhātmya of Ayonisaṃbhava tīrtha.

115. Description of the māhātmya of Aṅgāraka tīrtha.

116. Description of the māhātmya of Pāṇḍu tīrtha.

117. Description of the māhātmya of Trilocana tīrtha.

118. In the battle between gods and Daityas, Indra, having slain Vṛtra and being overcome by the sin of killing a brahmin, goes to the bank of the Narmadā to perform austerity; there, at the end of his austerity, the arrival of Brahmā, Viṣṇu, and Maheśvara; by their command, Indra's installation of a Śiva liṅga; description of the māhātmya of Indra tīrtha.

119. Description of the māhātmya of Kahloḍī tīrtha.

120. A Dānava named Kambu goes to the bank of the Narmadā for the sake of austerity; Śaṃkara, pleased by the power of that austerity, grants a boon to him; the installation of a Śiva liṅga performed by Kambu; description of the māhātmya of Kambukeśvara tīrtha.

121. Soma, having contracted consumption, performs austerity and installs a Śiva liṅga; description of the māhātmya of Soma tīrtha and Candrahāsa tīrtha.

122- In the description of the māhātmya of Kohnasvatīrtha: description of the creation produced by Brahmā; description of the system of four castes; hearing the words "kill [him]!" by a brahmin endowed with good conduct, and his terrified seeing of Yama mounted on a buffalo; seeing Īśvara through praise and recitation of the Śatarudrīya; description of the defeat of Yama; the establishment of the Kohnasvaliṅga; description of the māhātmya of Kohanasvatīrtha.

123- Description of the māhātmya of Karmadeśvaratīrtha.

124- Description of the māhātmya of Narmadeśvaratīrtha.

125- Account of the reason for Ravi obtaining the two names Āditya and Bhāskara; description of the austerity performed by Ravi; the establishment of a Śivaliṅga by Ravi; description of the māhātmya of Ravitīrtha.

126- Description of the māhātmya of Ayoniprabhavatīrtha.

127- Description of the māhātmya of Agnitīrtha.

128- Description of the māhātmya of Bhṛkuṭeśvaratīrtha.

129- Description of the māhātmya of Brahmatīrtha.

130- Description of the māhātmya of Devatīrtha.

131- In the account of the origin of Nāgatīrtha: the narrative of the dispute between Vinatā and Kadrū; description of the māhātmya of Nāgeśvaratīrtha.

132- Description of the māhātmya of Ādivārāhatīrtha.

133- Account of worshiping Īśvara by the four world-guardians and receiving their desired boons from Īśvara; the establishment of Śivaliṅgas by those same four world-guardians; description of the māhātmya of the four liṅgas beginning with Kubera.

134- Description of the māhātmya of Rāmeśvaratīrtha.

135- Description of the māhātmya of Siddheśvara.

136- The pronouncing of a curse by Gautama upon Indra, who had union with Ahalyā; description of Ahalyā becoming a stone through the curse of her husband; the release of Ahalyā from the curse upon being touched by the foot of Rāma; the establishment of a Śivaliṅga in her own name by Ahalyā; description of the māhātmya of Ahalyeśvaratīrtha.

137- Description of the māhātmya of Karkaṭeśvara.

138- The performing of austerity by Śakra in order to dispel the curse given by Gautama, and his establishment of a Śivaliṅga; description of the māhātmya of Śakreśvaratīrtha.

139- Description of the māhātmya of Somatīrtha.

140- Description of the māhātmya of Nandāhṛdatīrtha, preceded by the description of the origin of goddess Nandā.