O great sage, listen as I recount the sacred story of the royal Ganga. From the heart of the Himalayas, the holy river Ganga began her journey toward the eastern ocean, sanctifying all she touched. She is revered as the purifier—Maheshvari, Vaishnavi, and Brahmi—bearing the divine names of the great deities. Known as Bhagirathi, she dwells among the Himalayan peaks, and her waters, after being held in Shiva’s matted hair, became twofold: south of the Vindhya mountains, she is called Gautami Ganga, and north of the Vindhya, she is known as Bhagirathi. Hearing these stories, my mind remains unsatisfied, longing to know the fruits of the holy places, O wise one. Tell me, step by step, first about the Ganga brought by the Brahmins, and then separately, the merits and histories of the holy places, in their proper order. But, O sage, neither can I speak of the distinct nature, fruits, and greatness of all the holy places, nor could you listen to them all; yet, I will share something. Listen carefully, O Narada, to the holy places and the teachings of scripture. First, bowing to the Three-eyed One, I will briefly tell you of those places where the blessed Lord appeared as Tryambaka. The holy place called Tryambaka grants both enjoyment and liberation, and another, Varaha, is renowned throughout the three worlds. Let me describe its form and how it was named after Vishnu. Once, a demon, having defeated the gods, seized the sacrifice and entered the netherworld, known as Sindhusena. When the sacrifice was taken to the netherworld, the earth was deprived of sacrificial rites, and with sacrifice lost, there was neither this world nor the next. The gods, anxious, followed him into the netherworld, led by Indra, but could not defeat him. They approached Vishnu, the ancient person, and reported their plight. The demon’s act was the complete destruction of the sacrifice. Then the blessed Lord, assuming the form of Varaha, declared: “Bearing the conch, discus, and mace, I will go to the netherworld, slay the foremost of the Rakshasas, and bring back the sacred sacrifice. Let all the gods return to heaven and let your worries subside. By the very path by which the Ganga reached the depths, by that path shall I go.” Swiftly, the glorious one in the form of the Boar pierced the earth and reached the netherworld. There, among the dwellers of that realm, he slew the Rakshasas and Danavas. Taking the great sacrifice in his mouth, Varaha, the enjoyer of the sacrifice, took up the sacred rite. By the same path by which Vishnu reached the depths, he, the conqueror of foes, emerged from the netherworld, carrying the sacrifice in his mouth. On the Brahmagiri mountain, the gods awaited Hari’s return. Emerging, he approached the source of the Ganga. There, O Narada, he washed his limbs, smeared with blood, in the waters of the Ganga, and thus a pool called Varaha was formed. Before the gods, Hari placed the great sacrifice in his mouth and released it; from his mouth, the yajna was born anew. From that time onward, the principal ladle used in sacrifice is called the Varaha-form, and so it became for another reason as well. Therefore, the Varaha tirtha is most holy and grants all desires; bathing and giving gifts there bestow the fruit of all sacrifices. Whoever, even while staying there, remembers their ancestors with pious intent, their forefathers, freed from all sins, attain heaven. As for Kushavarta, its greatness is beyond my ability to describe; merely remembering it fulfills a person. Kushavarta is renowned among men as granting all desires, for there the great-souled Gautama formed a whirlpool with kusa grass. Having done so, the sage brought Ganga there; bathing and giving gifts at that place satisfy the ancestors. The Nila Ganga, best of rivers, flows forth from the Nila mountain. Whatever a devoted person does there—bathing and so forth—should be known as imperishable, bringing satisfaction to the ancestors. The Kapota tirtha is famed as the highest among holy places in the three worlds. Let me describe its form, O sage, and its great merit. There, on Brahmagiri, lived a certain hunter, exceedingly cruel. He harmed Brahmins, the virtuous, ascetics, cowherds, and animals alike—such was his sinful soul, wrathful and deceitful. His form was terrifying: exceedingly fierce, dark-eyed, with short arms, protruding teeth, missing nose and eyes, short-legged, and broad-bellied. With a small belly, short arms, deformed, braying like a donkey, holding a noose, evil-minded, most sinful, always carrying a bow. His wife was of similar nature, and so were his children, O Narada. Urged by her, he entered a dense forest. That wicked man killed many animals and birds of various forms, threw some living ones into cages, and did likewise with others. Tormented by hunger and overwhelmed by thirst, wandering in confusion, he turned back toward home after a long time. Then, as afternoon arrived and the spring season ended, suddenly thunder and lightning erupted, and clouds gathered. A wind blew, terrifying, with showers of stones and torrents of water. As the weary hunter went, he could not find his path. He could not discern water, land, pit, path, or even directions; at that time, exhausted and sinful, he could not find shelter.