Having received the sacred Gaṅgā from the matted locks of the great Maheśvara, Sage Gautama journeyed to the holy abode of Brahmā, a place of profound sanctity atop the mountain. There, with a pure and focused mind, Gautama took Gaṅgā in his care. The gods, Gandharvas, and all those who dwelled upon the mountain honored and worshipped him for this extraordinary deed. Upon reaching the mountain’s summit, Gautama set down his matted locks, deeply remembering the three-eyed Lord Śiva. With hands folded in reverence, this foremost of the twice-born addressed the river goddess Gaṅgā: “O Mother, fulfiller of all desires, born from the matted locks of the three-eyed one, forgive me! You are ever peaceful—go forth happily and do what is most beneficial for all.” Hearing Gautama’s words, Gaṅgā, now manifesting in a divine form adorned with celestial garlands and fragrant unguents, responded graciously: “O sage, should I ascend to the abode of the gods, enter the water-pot, or descend to the netherworld? You are truthful and wise; guide me.” Gautama replied, “For the good of the three worlds, O goddess, you were requested and thus given by Śaṃbhu himself. Let it not be otherwise; fulfill your divine purpose.” Accepting Gautama’s words, Gaṅgā divided herself into three streams, journeying to heaven, earth, and the netherworld. In heaven, she became fourfold; on earth, she manifested in seven forms; and in the netherworld, she appeared in fourfold streams. Thus, the goddess Gaṅgā took on fifteen forms, pervading all realms. Everywhere she went, Gaṅgā became the very essence of all beings, destroyer of all sins, bestower of all desires, and eternal—so the Vedas praise her. Yet, mortals can perceive only her earthly form; those of limited understanding do not see her forms in heaven or the netherworld. As long as the goddess flows toward the ocean, she is revered as divine. Released by Gautama, Gaṅgā proceeded toward the eastern sea. Gautama, the tiger among sages, then circumambulated the auspicious Mother of the world, who was honored by the divine sages. First, Gautama worshipped the three-eyed Lord of gods, then resolved, “I will bathe at both banks.” At that very moment, upon his mere remembrance, the ocean of compassion—Śiva—appeared before him. Gautama asked Śarva how the sacred bathing could be accomplished there. With hands joined in reverence and heart full of faith, Gautama addressed the three-eyed Lord: “O God of gods, great Lord, please tell me in detail the sacred procedure for bathing at these holy fords, for the welfare of all worlds.” Śiva replied, “O great sage, listen as I explain the entire procedure for the Godāvarī. First, one must perform the nāndīmukha rite and purify the body. After feeding the Brāhmaṇas and receiving their permission, one should proceed in celibacy, avoiding contact with the fallen. He who controls his hands, feet, and mind, who possesses knowledge, austerity, and fame, will attain the full fruit of the sacred ford. One should abandon evil intent, remain steadfast in one’s duty, offer proper food, and relieve the weary with massage. One should give clothes and blankets to the poor and virtuous, listen to divine stories of Hari and the origin of Gaṅgā. By proceeding in this way, one attains the full fruit of the sacred ford.” Tryambaka thus spoke to Gautama, surrounded by sages, saying, “O Gautama, sacred fords will arise every two arm-lengths along the river; I am present everywhere, granting all desires. The Narmadā, best of rivers, is on Amarakantaka mountain; the Yamunā joins there, and at Prabhāsa, the Sarasvatī. The Kṛṣṇā, Bhīmarathī, and Tuṅgabhadrā—where these three meet, that ford grants liberation to men. Where the Payoṣṇī joins, that place too grants liberation; but this Gautamī, dear child, is wherever I command. “For all people at all times, bathing here will grant liberation. At certain times, some fords are most holy, especially during the coming of the gods. For all people at all times, Gautamī is the sacred ford—there is no doubt. It extends three crores and half a crore, two hundred yojanas. O best of sages, sacred fords will arise here, O Gautama; this is the Maheśvarī Gaṅgā, also called Gautamī and Vaiṣṇavī. Brāhmī, Godāvarī, Nandā, Sunandā, the wish-granting river—brought forth by Brahma’s energy, destroyer of all sins. “By mere remembrance, she destroys heaps of sin, and is always dear to me. Among the five elements, water has attained supremacy. Among these, those waters that are sacred fords are considered supreme; among them, Bhāgīrathī is the best, and Gautamī is equal to her. The Gaṅgā was brought with matted locks; nothing else brings such auspiciousness. Whether in heaven, on earth, or below, the sacred ford grants all aims, O sage. “Thus, O son, this has been told to the great-souled Gautama, directly by Hari, who was pleased, and I have conveyed it to you. In this way, that Gautamī Gaṅgā is considered superior to all; her true nature has been described—what desire could there be to hear of any other?” The goddess Gaṅgā, though one, has been described as twofold, O best of the gods: one portion brought by a Brahmin, as you have heard. Another portion was brought by a Kshatriya and remained in the matted locks of the god of gods, Bhava. Tell me about that. In the illustrious lineage of Vaivasvata, springing from the Ikṣvāku dynasty, there once lived a most righteous king named Sagara. He was devoted to sacrifice and charity, always engaged in the practice and contemplation of dharma. He had two wives, both devoted to their husband.