After bathing and purifying himself, the sage Kaṇva, his mind focused and serene, seated himself upon a mat of sacred kuśa grass. There, in the stillness, he began to offer heartfelt praises to the holy Gautamī Ganga, as well as to the deep distress of hunger that afflicted him. With reverence, he proclaimed: “Salutations to you, O Ganga, remover of the highest suffering. Homage to you, O Hunger, cause of all people’s pain. Salutations to you, O auspicious one, born from the matted locks of Maheshana; to you, who escaped from the jaws of great death, I bow.” He continued, “Among the virtuous, you are the embodiment of peace; among the wicked, you are the form of wrath. As a river, you remove all heat and sin from everyone. But as hunger, you bring suffering and sin to all. O goddess, bringer of auspiciousness, destroyer of sin, granter of peace, and remover of poverty—salutations to you.” As Kaṇva offered these praises, two forms appeared before him: one, enchanting and radiant like the Ganga herself; the other, fearsome and terrifying in aspect. Kaṇva, the best among the twice-born, again bowed with joined palms and spoke humbly: “O source of all auspiciousness, O Brāhmī, O auspicious 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.” He then addressed the other form: “O goddess, destroyer of dharma, desire, and wealth for those who commit all sins; you, full of sorrow and greed, O hunger, I bow again and again to you.” Hearing Kaṇva’s sincere words, the two divine forms were pleased and addressed the sage joyfully: “Speak your desire, O blessed one. Choose your boons, O virtuous one.” Bowing deeply, Kaṇva replied to Ganga and Hunger: “O goddess, grant me delightful wishes—wealth, long life, riches, enjoyment, and liberation. O Ganga, bestow these upon me.” Then, turning to both Gautamī Ganga and Hunger, he prayed: “O Hunger, O Thirst, O Poverty—depart from me and my descendants. Go instead to those who are more sinful and harsh; may you never return here again.” He added, “For those afflicted by hunger who praise you with this hymn, let poverty and sorrow never exist—let this be another boon. And for those who, with devotion, perform bathing, giving, recitation, and other holy acts at this most sacred ford, may they be blessed with prosperity. Whoever recites this hymn, whether at the ford or at home, shall have no fear of poverty or sorrow—let this too be a boon.” The goddesses granted his wishes, saying, “So be it,” and departed. Kaṇva returned to his abode. From that day onward, the sacred ford—named Kaṇva’s Ganga and also called Hunger—became renowned for removing all sin and for increasing the satisfaction of ancestors. O child, know too of another holy place: the great ford known as Cakra-tīrtha. Bathing there with devotion, a man attains the world of Hari. Especially on the bright eleventh day, fasting and bathing at the confluence of the Ganga brings one to the eternal abode. Long ago, an event took place there. There was a merchant named Vishvadhara, blessed with immense wealth. In his later years, he was granted a son—virtuous, handsome, playful, and pleasing in appearance. This son, dearer to his parents than life itself, passed away in due time. Stricken with grief, the couple, unable to bear their loss, resolved to die alongside their beloved child, crying out in sorrow: “Alas, son! Cruel fate has snatched you from us by wicked destiny. Though you were in the prime of youth, O ocean of virtues, you have been taken away. To us, you were more precious than life itself, a rare blessing now lost.” Their heartrending lamentations moved Yama, Lord of Death, to compassion. Filled with mercy, Yama swiftly left his own city and stood upon the sacred bank of the Godavari, meditating on Janardana. Yet, as a result, everywhere people ceased to die, and the world grew old and burdened. Mother Earth, feeling the weight of undying creatures, approached Indra, the king of the gods, who greeted her with respect and asked the reason for her coming. She replied, “O Indra, I am oppressed by a heavy burden, not by destruction. I have come to ask the reason—tell me why this is so.” Indra assured her, “If there is indeed a cause, I shall know it, for I am lord of the gods and of all the earth.” Earth answered, “Let Yama be instructed, so that he may withdraw the creatures.” Hearing this, Indra ordered the Siddhas and Kinnaras to bring Yama at once. They hastened to the city of Vaivasvata, but Yama was not there. Returning quickly, they reported to Indra, “O lord, we did not see Yama in his city, though we searched everywhere with great effort.” Indra then turned to Savitṛ, Yama’s father, and inquired, “Where is Yama now?” Savitṛ replied, “O Śakra, on the bank of the Godavari, Death himself is now engaged in severe austerity; I do not know the reason for this.” Hearing these words, Śakra was filled with doubt, pondering what had caused Yama to abandon his post and undertake such deep penance.