The two sons, Śukra and Kaca, were always taught separately by their teacher, Bṛhaspati, who favored one over the other. In time, young Śukra, feeling the weight of this partiality, spoke out. He said, “You teach me with favoritism, but such discrimination between sons and disciples is not proper for a teacher. Those instructors who are partial act foolishly, and for those whose minds are unequal, there is no limit to the sin that results.” With humility but firm resolve, Śukra addressed his teacher: “O revered one, I understand your ways. I bow to you again and again, but I must seek another guide. Please permit me to go.” He continued, “If my father is impartial, I will go to him; otherwise, I will search elsewhere. Master, I ask your leave as I depart.” Seeing Śukra’s determination and with permission from Bṛhaspati, Śukra left, seeking knowledge. He first considered going to his father, but pondered deeply: “To whom should I go? Who is the highest teacher?” With this question in his heart, he approached the wise elder Gautama. Śukra asked Gautama, “O best of sages, who should be my teacher? Tell me who is fit to instruct me. I wish to learn from the one who is teacher of all the three worlds.” Gautama replied, “Address the Lord of the universe, Śaṃbhu, the divine teacher of the world. Worship Giriśa with purity and devotion, and when the Lord is pleased, he will grant you knowledge.” Following Gautama’s advice, Śukra went to the sacred Gaṅgā river, bathed, and purified himself. There, with a pure heart, he began to praise Lord Śaṃkara. He prayed, “I am but a child, O Lord who wears the crescent moon. I know not how to praise you—salutations to you. Abandoned by my teacher, I have no friend or companion; you alone are my Lord in every way—salutations to you. You are the teacher of those who have teachers, the greatest among the great; I am but a small child, O all-pervading one—salutations to you. For the sake of knowledge, O Lord of the gods, I do not know your path; please look upon me with compassion, O witness of the world—salutations to you.” Pleased by these heartfelt praises, the Lord of the gods appeared before Śukra and said, “Choose a boon as you wish, whatever is difficult even for the gods to obtain.” With hands joined and a noble mind, Śukra replied, “Grant me that knowledge which is not accessible even to Brahmā and the sages. You alone are my teacher and deity.” The best of the gods, Lord Śaṃkara, granted Śukra the mṛtasaṃjīvinī knowledge, the secret of reviving the dead, which was unknown even to the gods. Other forms of worldly and Vedic knowledge may be gained elsewhere, but when Śaṃkara is pleased, nothing remains unattainable. Having received this great wisdom, Śukra returned to his father and teacher, honored for his knowledge, and became the revered teacher of the Daityas. Later, for another reason and at another time, Kaca, the son of Bṛhaspati, sought out Śukra and also acquired this knowledge from him. From Kaca, Bṛhaspati learned it, and thus the gods, each in their turn, came to possess the great mṛtasaṃjīvinī knowledge. The place where Śukra obtained this wisdom by worshipping Maheśvara, on the northern bank of the Gautamī, became known as Śukra-tīrtha. This sacred site, the mṛtasaṃjīvinī tīrtha, is said to increase lifespan and health, and any act of bathing or giving there bestows inexhaustible merit. Nearby is another revered spot, known as Indra’s Tīrtha, which destroys even the sin of killing a Brahmin. Simply remembering it removes countless sins and afflictions. Long ago, after Indra slew the demon Vṛtra, the sin of Brahminicide, Brahmahatyā, clung to him relentlessly. Wherever Indra fled, the sin followed. In fear, he hid within a great lake, taking the form of a thread inside a lotus stalk. Even then, the sin remained with him on the shore for a thousand divine years, and the gods found themselves without a king. The gods deliberated how Indra could be restored. At that time, I (the narrator) advised them, designating a place for the sin: “For Indra’s purification, let him be consecrated in the Gautamī. Where he is anointed, his soul will be purified and he will become Indra again.” Accepting this counsel, the gods quickly brought Indra to the Gautamī, where he bathed with the gods and sages. As they prepared to consecrate Indra, the sage Gautama, filled with anger, spoke: “They wish to consecrate sinful Mahendra, who lay with his teacher’s wife. I could reduce them all to ashes at once—let the enemies of the Daityas depart quickly!” Hearing these words, the gods abandoned the Gautamī and, taking Indra with haste, went to the Narmadā river. On the northern bank of the Narmadā, they again stood ready for the consecration. But as Indra was about to be anointed, the venerable sage Māṇḍavya declared, “If this consecration takes place, I will reduce him to ashes.” The immortals honored Māṇḍavya with reasonings and praises, seeking his consent. Wherever this thousand-eyed Indra was to be consecrated, a most terrible obstacle would arise. Thus, the search for purification continued, and the sacred tīrthas became known for their power to cleanse even the gravest of sins.