In the sacred realms, the great sages undertook intense austerities, and by the strength of their penance and the grace of the divine, the holy crossing-places—tīrthas—established by these sages became sanctified. These tīrthas, born from the resolve of the seers, came to be revered as gateways to merit and liberation. People sought out these tīrthas for many reasons: for their own welfare, for the attainment of liberation, for worship, for prosperity, for personal gain, or to acquire fame. Some tīrthas were established by the gods and seers, while others were founded by humans. The tīrthas established by humans are known as human tīrthas, O Narada. Thus, the sacred fords are divided into four categories, each with its own origin and purpose. Yet, Narada, few truly understand the distinctions among these tīrthas. Many who consider themselves learned may speak or listen about them, but only those endowed with virtue and insight can truly grasp their essence and meaning. Narada, eager to know, asked to hear the true nature and distinctions of these tīrthas, for it is said that simply by hearing of them, one is freed from all sins—there can be no doubt of this. In the beginning, during the Krita age, there was no other means for attaining merit except through service to these sacred fords. Such service, it is said, brought the desired results with little effort. Narada then praised Brahma, the Creator, who was born in the lotus springing from Vishnu’s navel, the eldest and greatest among the gods, as the supreme knower and speaker of sacred truths. Brahma then described the holy rivers and tīrthas that sanctify the land. To the south of the Vindhya mountains flow the Godavari, Bhimarathi, Tungabhadra, Venika, Tapi, and Payoshni. In the Himalayas are the Bhagirathi, Narmada, Yamuna, Sarasvati, Vishoka, and Vitasta. These rivers are the most holy, and among the divine tīrthas are Gaya, Kollasura, Vritra, Tripura, and Andhaka. There are also tīrthas named Hayamūrdhā, Lavaṇa, Namuci, Śṛṅgaka, Yama, Pātālaketu, Maya, and Puṣkara. These tīrthas, belonging to the Asuras, both auspicious and otherwise, are surrounded by others such as Prabhāsa, Bhārgava, Agastya, and Nara-Nārāyaṇa. The sages—Vasiṣṭha, Bharadvāja, Gotama, Kaśyapa, Manu, and others—have sanctified their own tīrthas, as have illustrious kings and men such as Ambarīṣa, Hariścandra, Māndhātṛ, Manu, Kuru, Kanakhala, Bhadrāśva, Sagara, Aśvayūpa, Naciketas, Vṛṣākapi, and Ariṃdama. All these tīrthas were established for the sake of fame, merit, and prosperity. The divine tīrthas, self-manifested across the three worlds, are known as the sacred tīrthas. Thus, Brahma declared the distinctions among the tīrthas. Narada then inquired further, wishing to know about the tīrtha dedicated to the Three Deities—Brahma, Vishnu, and Shiva—which is said to be the highest of all. He asked Brahma to describe its various forms in detail. Brahma replied that as long as tīrthas other than this supreme one exist, as long as holy places are visited and sacrifices performed, the ultimate purpose is to realize the Threefold Divinity. Among all rivers, the Ganga is the best, fulfilling all desires, for she embodies the Threefold Divinity. Brahma invited Narada to listen to the story of her origin. Long ago, ten thousand years past, when the work of the gods was in peril, the demon Tāraka, empowered by a boon from Brahma himself, became exceedingly arrogant. By his might, Tāraka seized the dominion of the gods. Bereft of power, the gods, led by Indra, sought refuge. With hands joined in reverence, the gods approached Vishnu, the Lord who reclines upon the ocean of milk, the great grandsire of the worlds, and prayed with one-pointed devotion: “You are the protector of the worlds, the Lord, the increaser of the gods’ glory, the sovereign of all, the source of the universe, the embodiment of the three Vedas. We bow to you.” They praised him as the creator, the destroyer of Asuras, the Lord of the universe, and the cause of creation, preservation, and destruction—pervading all. “There is no other protector in the three worlds for embodied beings, none who can rescue us from calamity, O lotus-eyed one. You alone are our father and mother, easily accessible through service. Be gracious, Lord, and save us from this great danger. Who else but you removes our distress?” They recalled his many forms—Boar, Fish, Tortoise—by which he had protected the worlds in times of peril. “Now the hosts of gods have lost their sovereignty, their wives taken, their positions gone. Why, O Lord, do you not protect those who have no other refuge, O Hari?” Vishnu, the blessed Lord who rests upon Śeṣa, then spoke: “Tell me, free from anxiety, what is the cause of your fear?” The gods then explained to the Lord of Śrī about their plight—the terror of Tāraka. “We are seized by dreadful, hair-raising fear of Tāraka. Neither by battle, austerity, nor curse can we slay him. A child born ten days from now will bring about his death. Therefore, O Lord, let no other means be devised.” Nārāyaṇa replied, “I am not exceedingly powerful in this matter, O gods. Neither from me, nor from my lord, nor from the gods will Tāraka’s death come. If a child of great power should be born from Īśvara (Shiva), then that dreadful Tāraka will meet his end.” “Therefore,” Vishnu continued, “let us all, together with the sages, go to seek a wife for Īśvara. The foremost effort must be made by all the mighty ones.” The gods agreed, saying, “So be it,” and journeyed to the splendid mountain Himavat, adorned with jewels, and to Menā, beloved of Himavat. Together, they addressed the snowy mountain and his wife. They spoke of Dakṣā’s daughter, the mother of the world—Śakti—who abides on the mountain in many forms: as intellect, wisdom, fortitude, intelligence, modesty, nourishment, and Sarasvatī. “She, who purifies the worlds, abides in many forms. For the accomplishment of the gods’ purpose, she shall enter the womb of you two. The daughter born to you will be the mother of the world, the future wife of Śambhu (Shiva), and the protector of us all.” Delighted by the words of the gods, Himavat and Menā, filled with great joy and enthusiasm, replied, “So be it.” Thus, the stage was set for the birth of the divine mother, who would change the fate of gods and demons alike.