As Bali stood before Viṣṇu, he urged the Lord again and again, “Stride, O Viṣṇu, stride!” Responding to Bali’s call, Viṣṇu placed his first foot upon the back of the tortoise, his second at the site of Bali’s sacrifice, and with that step, he reached the eternal realm of Brahmā. Then, smiling, Hari addressed Bali, “O lord of the Asuras, there is no place here for my third step. Where shall I stride? Give me the earth.” With humility, Bali, joined by his wife, bowed with folded palms and replied, “O lord of the gods, you created the whole world; I am not its creator. By your power, mine has diminished—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 by Bali’s sincerity and devotion, the blessed Lord, worshipped by all the gods and manifest in three forms, smiled and said, “Choose a boon, O fortunate one; I am pleased with your devotion, O king of the Daityas.” Bali replied, “I do not ask you, O Trivikrama.” Yet Viṣṇu, seeing the desire in Bali’s heart, granted him what he wished: to fall to Rasātala, to regain the position of Indra in the future, and sovereignty over himself. Thus, Hari, the imperishable and glorious, bestowed these boons upon Bali, and established him, along with his sons and wife, in Rasātala, even though Bali had been the foe of the immortals. With Bali’s departure, Śatakratu restored the sovereignty of the gods as it had been before, and at that moment, Viṣṇu’s worshipped foot reached the realm of Brahmā. Seeing Viṣṇu’s second step arrive at his father’s abode, the wise narrator reflected, “What good deed should I do, now that Viṣṇu’s foot has arrived?” Considering all his possessions, he decided that his water-pot would be the best offering. This water, most holy, given by the enemy of Tripura, is the supreme boon, the best of boons, the giver of blessings, 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, eldest, best, endowed with virtues; by mere remembrance it purifies the worlds—how much more so by sight! With these thoughts, he purified himself and prepared the water for offering to his father. The consecrated water, which had fallen at the feet of Viṣṇu, then descended upon Mount Meru and divided into four streams upon the earth. To the east, south, west, and north it fell. In the south, Śaṅkara caught the waters in his matted locks. The western stream was taken up again into the water-pot, and the northern stream Viṣṇu himself took up. In the east, the sages, gods, ancestors, and guardians of the worlds received the auspicious water, making it the best. The waters that reached the southern direction are indeed the mothers of the worlds, born from Viṣṇu’s feet, devoted to Brahman. Those established in Maheśvara’s matted locks, born at the joints and auspicious in origin—by remembering their power, one attains all desires. A question arose: “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 explained that the waters 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 by the renowned brāhmaṇa Gautama, through observance, charity, and meditation, after worshipping Śiva. Another portion was brought by a powerful kṣatriya, who worshipped Śaṅkara with austerities and disciplines. King Bhagīratha also brought a portion, and thus the Gaṅgā became twofold in form. The question continued: “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 reply promised to tell all in detail. In ancient times, when Umā became the beloved wife of the lord of the gods, Gaṅgā too became the beloved of Śaṃbhu. Desiring to remove faults, Śiva, together with Umā, especially beheld the goddess at that time. Because he dwelt in the essence of rasa, he created the supreme rasa, due to his appreciation, affection, inclination toward women, and purity. Among all, Ganga became the most beloved; she emerged from the path of the matted locks for some other reason, and Shambhu kept Ganga, who had entered his hair, concealed. Knowing that she was held upon his head, Uma could not endure seeing her repeatedly remaining in the matted locks. Out of indignation, Gauri said to Bhava, “Send her forth!” But Shambhu, a connoisseur of rasa, did not release the supreme rasa. Reflecting that he was keeping the goddess within his matted locks, Gauri spoke privately to Vinayaka, Jaya, and Skanda, saying, “This lord of the gods, enamored, does not abandon Ganga; and she, being dear to Shiva, how could she forsake her beloved today?” Thus, after much consideration, Gauri spoke to Vinayaka: “Neither by gods, nor by asuras, nor by yakshas, nor by siddhas, nor even by you, nor by kings or others, can the Lord be made to abandon Ganga.