Once, the blessed sage Agastya, pleased with the devotion of two supplicants, invited them to request a boon. The two humbly asked, “O lord of sages, grant us sons.” Agastya, the best among sages, consented, saying, “So be it.” He promised that their sons would be the strongest among all and benefactors of the worlds. With this blessing, the sage turned and proceeded toward the southern direction. Time passed, and one day Anjana and Adrika, radiant and joyful, were singing, dancing, and laughing together atop a mountain peak. At that moment, the gods Vayu and Nirriti caught sight of the two women, their hearts stirred by desire at the sight of their smiles. Swiftly, the gods approached Anjana and Adrika. The women, recognizing the divine presence, spoke: “May we two, as husband and wife, become bestowers of boons, O gods.” Vayu and Nirriti replied, “So be it,” and then vanished upon the mountain summit. Thus, Hanuman was born to Anjana and Vayu, while Adri, destined to become lord of the piśācas, was born to Adrika and Nirriti. Yet, both mothers soon lamented: “By the sage’s boon, two sons have been born, but our forms are deformed, our heads marred.” The cause of this misfortune was revealed: “By the curse of the lord of Shachi, you both must be recognized as such.” Then, the blessed Vayu and Nirriti spoke words of hope: “By bathing and giving gifts at the sacred Gautami, the curse will be lifted.” Having spoken, the gods disappeared, leaving the mothers with this guidance. Moved by affection for his brother Hanuman, Adri, now in the form of a piśāca, took Anjana and bathed her at the holy river. Similarly, Hanuman, carrying the waters of the Ganga, swiftly led Adrika—who had taken the form of a cat—to the bank of the Gautami. From that time onward, the sacred place where these events unfolded became known as Piśāca and Añjana. There, Brahma himself once descended upon the mountain, bestowing all desires and auspiciousness. To the east, fifty-three yojanas away, lies the place called Mārjāra, and from there are the holy sites Dhanumanta and Vṛṣākapi. Another sacred confluence, Phenāsaṅgama, is renowned as a bestower of all desires and auspiciousness, its greatness and true nature celebrated by the wise. Now, listen, O Nārada, to the glory of another sacred ford known as Kṣudhātīrtha. Its merit is great, granting all desires to those who seek it. Once, there lived a sage named Kaṇva, devoted to austerity and foremost in Vedic knowledge. Wandering among hermitages, he was tormented by hunger. He came upon the holy hermitage of Gautama, which was abundant with food and water, while he himself suffered from hunger and want. Observing this disparity, Kaṇva grew detached, reflecting that Gautama was steadfast in his own austerities. Resolving not to eat in Gautama’s dwelling despite his suffering, Kaṇva determined to beg for sustenance in a way that was fair to all. He decided to seek wealth at the sacred Gautamī Ganga. After bathing and purifying himself, he sat upon a seat of kusa grass and, with concentrated mind, praised the river goddess and spoke of his great distress from hunger. He offered salutations: “O Ganga, remover of supreme suffering, homage to you! O Hunger, cause of all people’s distress, I bow to you. O auspicious one, born from the matted locks of Maheshana, homage! O you who escaped from the jaws of great death, I bow to you.” He continued: “O peace for the virtuous, O wrath for the wicked, in river form you remove all heat and sin. As hunger, you bestow suffering and sin. Salutations to you, O goddess who brings auspiciousness, destroys sin, grants peace, and removes poverty.” As Kaṇva thus praised, two forms appeared before him: one enchanting, like the Ganges herself, and the other terrifying in appearance. Bowing with joined palms, Kaṇva addressed them in reverence: “O source of all auspiciousness, O Brāhmī, O Māheśvarī, O Vaiṣṇavī, O three-eyed goddess, O Godāvarī, salutations to you. O Godāvarī, born from the matted locks of Tryambaka, destroyer of Gautama’s sin, who flows in seven streams to the ocean, I bow to you. O goddess, destroyer of dharma, desire, and wealth for the sinful, O hunger, filled with sorrow and greed, salutations again and again.” Pleased by his words, the two divine forms joyfully addressed Kaṇva: “Speak your desire, O blessed one. Choose your boons, O virtuous sage.” Kaṇva bowed and spoke to Gaṅgā and Hunger in turn: “O goddess, grant me delightful wishes, wealth, long life, riches, enjoyment, and liberation. O Gaṅgā, bestow these upon me. And O Hunger, O Thirst, O Poverty, may you and your kin go to those who are more sinful and harsh; may you never return to me or my descendants.” He added: “Those afflicted by hunger who praise you with this hymn shall be free from poverty and sorrow—grant this boon as well. And those who, with devotion, bathe, give, recite, and perform other acts at this most holy ford, let them become prosperous. Whoever recites this hymn, whether at the ford or at home, let them have no fear of poverty or sorrow—grant this boon too.” The goddesses replied, “So be it,” and departed. Kaṇva returned to his abode, and from that time, the ford became known as Kaṇva’s Gaṅgā and also as Hunger. It removes all sin and increases the satisfaction of ancestors. O Brahman, there is yet another great ford, Cakra-tīrtha. By bathing there with devotion, a man attains the world of Hari. On the bright eleventh day, by fasting and bathing at the confluence of the Gaṅgā, one attains the eternal abode.