Mortals, bound by ordinary vision, see only the earthly form of the goddess; her presence in the netherworld remains hidden from them, and those whose minds are clouded by ignorance cannot perceive her radiant form in heaven. As long as the goddess flows towards the ocean, she is revered as divine. Released by the sage Gautama, she journeyed toward the eastern sea. Gautama, the tiger among sages, then walked with reverence around the auspicious Mother of the world, who was being honored by the divine sages. After first worshipping the three-eyed Lord of the gods, Gautama resolved, “I will bathe at both banks.” At that very moment, as soon as he remembered, the ocean of compassion appeared before him. Gautama then asked Śarva, the Lord, how he could perform the sacred bath at that spot. With hands joined in deep reverence, devoted and full of faith, Gautama addressed the three-eyed Lord: “O God of gods, Great Lord, please tell me in detail the proper procedure for bathing at the sacred fords, for the welfare of all the worlds.” Śiva replied, “O great sage, listen as I explain the entire procedure for the Godāvarī. First, one should 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 whose hands, feet, and mind are well-controlled, who possesses knowledge, austerity, and fame, attains the full fruit of the sacred ford. One should abandon evil intent and remain steadfast in one’s own duty, offer proper food, and massage the weary. One should give clothes and blankets to the poor and virtuous, listen to the divine tales of Hari and the origin of the Gaṅgā. By proceeding in this way, one attains the full fruit of the sacred ford.” Thus Tryambaka spoke to Gautama, who was surrounded by sages. “O Gautama, sacred fords will arise at every two arm-lengths; I am present everywhere, granting all desires. The Narmadā, best of rivers, is on the Amarakantaka mountain; the Yamunā joins there, and at Prabhāsa, the Sarasvatī. The Kṛṣṇā, Bhīmarathī, and also the 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, some 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 was 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?” “She has been described as twofold, though she is one, O best of the gods; one division has been told, brought by a Brahmin. 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 lineage of Vaivasvata, originating from the Ikshvaku dynasty, there was once a king named Sagara, exceedingly righteous. He was devoted to sacrifice and giving, always engaged in the practice and reflection on dharma; he had two wives, both devoted to their husband. Since he had no progeny, he became anxious; he invited Vasiṣṭha to his house, honored him properly, and then spoke to him regarding the desire for offspring. Hearing those words, the sage, after contemplation, addressed the king: ‘O king, always, together with your wives, be devoted to honoring the sages.’ Having thus spoken, the sage departed to his proper place. Once, that treasury of austerity came to the royal sage’s house. Sagara performed worship for that sage, who, being satisfied, said, ‘Ask for a boon, O highly fortunate one.’ Thus addressed, Sagara requested sons. The sage said to the king, ‘May one wife bear a son who continues the lineage, and may the other have sixty thousand sons.’ After granting the boon, when the sage had departed, sons were born by the thousands; Sagara performed many sacrifices, including horse-sacrifices with great gifts. In one such horse-sacrifice, the king was duly initiated and assigned his sons, along with their armies, to guard the horse. At one point, Indra seized the horse; though the sons searched far and wide, they could not find the horse at that time. Those sixty thousand sons, skilled in various forms of warfare, as they watched, saw demons among Sagara’s sons.