With hands joined in reverence, King Bali approached the radiant Vāmana and asked, “For what purpose have you come?” Vāmana replied in a gentle voice, “O King, grant me a piece of land measuring just three steps.” He added, “Give, O King, for there is no other purpose; what use is wealth?” Hearing this, Bali agreed, saying, “So be it,” and brought forth vessels adorned with many kinds of jewels. As a preliminary rite, Bali poured water from these jeweled vessels, formally offering the land to Vāmana while Śukra, the revered priest, and the foremost sages looked on. The lords of the worlds watched as Bali made his gift, and as the assembly of demons witnessed the act, shouts of victory resounded through their midst. Then, Vāmana spoke slowly and kindly, “Blessings, O King, be happy. Give me the measured land of three steps, and I shall quickly take it.” Bali, lord of the demons, gazed upon Vāmana—the very embodiment of sacrifice, bearing the sun and moon upon his chest—and replied, “So be it.” As the gods gathered at the fore, Vāmana’s form began to grow. He became the mighty, endless, and infallible Lord, assuming the form of the Great Strider. Witnessing this wondrous transformation, Bali, together with his wife, spoke humbly, “Stride forth, O Viṣṇu, Lord of the worlds, as much as your power allows, O embodiment of the universe. O Lord of the gods, O creator of all, I have given you all I possess.” At that moment, Viṣṇu, the great sacrificer, replied, “O lord of the Daityas, mighty-armed one, I shall stride; watch, O king of the Daityas.” Bali, full of devotion, urged him again and again, “Stride, O Viṣṇu, stride!” Vāmana then placed one foot upon the back of the cosmic tortoise and another at the site of the Bali sacrifice; with his second step, he reached the eternal world of Brahmā. Turning to Bali, Hari smiled and said, “For the third step, O lord of the Asuras, there is no place left here. Where shall I stride? Give me the earth.” Bali, together with his wife and with joined palms, replied, “The whole world was created by you; I am not the creator, O Lord of the gods. Because of your power, mine became small—what can I do, O embodiment of the universe? Yet, I have never spoken falsehood before, O Keśava. Make my word true—place your foot upon my back.” Pleased with Bali’s truthfulness and devotion, the blessed Lord Viṣṇu, worshipped by the gods, said, “Choose a boon, O fortunate one; I am pleased with your devotion, O king of the Daityas.” But Bali replied, “I do not ask you for anything, O Trivikrama.” Yet Viṣṇu, knowing his heart, granted him what he desired: “Falling to Rasātala, and again attaining the position of Indra, and sovereignty over oneself—these, the imperishable Hari, the glorious one, granted.” Thus, having received everything from Bali—his wealth, his sons, and his wife—Hari established Bali, the foe of the immortals, in Rasātala. Then Śatakratu restored the sovereignty of the gods as it was before, and at that moment, the worshipped foot of Viṣṇu reached its destined place. That second step of Viṣṇu, O wise one, reached the abode of my father. Seeing that divine foot arrive at our house, I reflected, “What good deed should I do, now that Viṣṇu’s foot has arrived?” Considering all my possessions, I thought my water-pot would be the best offering. That water, most holy, given by the enemy of Tripura, is the supreme boon, the best of boons, the giver of boons, the highest, and the bringer of peace. It is auspicious, ever bestowing good, granting both enjoyment and liberation, the very form of the Mother of the worlds, immortal, a remedy, and pure. It is holy, purifying, worthy of worship, ancient, best, and endowed with virtues; by mere remembrance, it purifies the worlds—how much more so by sight? Thinking thus, “Let me, having become pure, prepare that water for the offering to my father,” he took that sacred water and made it ready. That water, well-consecrated and fallen at the feet of Viṣṇu, descended upon Mount Meru and divided into four as it reached the earth. To the east, south, west, and north the waters fell. That which fell to the south was caught by Śaṅkara in his matted locks; that which fell to the west was gathered again into the water-pot; that which fell to the north was taken up by Viṣṇu as water. In the east, the sages, gods, ancestors, and guardians of the worlds took the auspicious water, and so it is called the best. The waters that reached the southern direction are indeed the mothers of the worlds, born from Viṣṇu’s feet, devoted to Brahman, and nurturing all beings. Those established in Maheśvara’s matted locks, born at the joints and auspicious in origin—by remembering their power, one attains all desires. Then, a sage asked, “O god, tell me how the goddess who was in the water-pot and entered Maheśvara’s matted locks came to the world of mortals, as I have heard.” The reply came: “O wise one, the waters that were in Maheśvara’s matted locks are divine; and there is a twofold division of them, due to the two kinds of those who brought them.” “One portion was brought here by the brāhmaṇa Gautama, renowned in the world, through observance, charity, and meditation, after worshipping Śiva. Another portion, O greatly wise one, was brought by the powerful kṣatriya, who worshipped Śaṅkara with austerities and disciplines. A portion was thus brought by King Bhagīratha as well; thus, O best of sages, the Gaṅgā became twofold in form.” The sage then asked, “For what reason did Gautama bring down the waters established in Maheśvara’s matted locks, and for what reason did the kṣatriya bring them?” The answer came, “O dear one, as they were brought in ancient times, whether by a brāhmaṇa or by another, I shall tell you all that in detail for your satisfaction.