Then, at that moment, the Lord sent forth his supreme power—his very own essence—manifested as the goddess, accompanied by the Mothers, protectresses of the worlds. This goddess, endowed with the Lord’s might and bearing his weapon, set out to the place where the demon’s body lay upon the earth, intent on devouring it. As she approached, all the gods gathered around her, offering words of comfort and guidance. Together, they left only the demon’s head upon Mount Meru, while the goddess’s body remained at the site, where she engaged in a fierce struggle that lasted for many years. During this time, Rahu spoke to the assembled gods, saying, “When my body was pierced before, its finest essence remained here. Let that essence be drawn out from my body. If the supreme, excellent nectar is separated from the body, it will instantly be reduced to ashes. Therefore, let this be done first.” Hearing Rahu’s words, the gods—enemies of the demons—were pleased. They anointed Rahu, proclaiming, “You shall become the planet among the planets, filled with joy.” Then, at the gods’ command, the goddess power known as Īśvarī, endowed with the strength of the deities, pierced the demon lord’s body. Swiftly, Ambika extracted the supreme, excellent nectar and placed it aside before beginning to devour the demon’s body. She, known as Kālarātrī and Bhadrakālī, mighty among goddesses, set the supreme essence—the very best of all essences—in that place. As she did so, that supreme essence began to flow forth and took the form of a river. The nectar, also drawn out, she placed there without consuming it. From this, there arose the supreme, auspicious river Amṛtā, born from Rahu’s body and endowed with Rudra’s power. This beautiful and sacred river Amṛtā began to flow, and at its banks, five thousand holy places of great merit appeared. There, Śambhu himself stood always, worshipped by all the gods. The gods, pleased by these events, offered separate worship to the goddess and to the river. With joyful hearts, they granted boons to the goddess: “As Śambhu, Lord of the gods, receives worship in the world, so too shall you be worshipped. O goddess, remain here for the good of the worlds; abide always as the mistress of essence, bestowing all accomplishments upon all.” They proclaimed, “By your praise, by recitation, by meditation, you grant all desires. Those who worship you with devotion, seeking anything, always bow to you. All their undertakings succeed by your command, for here is the eternal abode of Śiva and Śakti.” Thus, the sages call that place the City of Abode, for it was here that the delighted gods granted boons to the supreme goddess. At this confluence of the Gaṅgā, renowned and beloved of the gods, whoever bathes attains either enjoyment or liberation itself. Whatever is desired in the mind—even that which is difficult for the gods to obtain—is surely granted here. Having bestowed these blessings, the gods departed. From that time onward, this sacred place has been known as the foremost confluence, inspired by the Lord of gods and by the power that was thus set in motion. The goddess herself became famed as immortal, and the river Amṛtā is honored as the foremost among great rivers. Now, let me recount the story of another sacred confluence, Vṛddhāsaṅgama, where Vṛddheśvara Śiva abides—a tale that destroys sin. There was once a sage named Gautama, known as Vṛddha, renowned for his great austerity. His son, a twice-born by birth, was born without a nose and bore a deformed appearance. Filled with dispassion and shame, the boy wandered from place to place, visiting sacred sites, but avoided associating with his teacher or studying with other disciples. Somehow, his father Gautama initiated him, and afterward, Gautama himself set out to wander. For a long time, the young Gautama sustained himself solely by reciting the Veda, but did not pursue further study. He did not practice the scriptures, but, steadfast in his vows, performed the fire ritual each day. By reciting the Gāyatrī mantra alone, he bore the name of brāhmaṇa; his only disciplines were the worship of the fire and recitation of the Gāyatrī. Through these practices alone, Gautama attained the status of a brāhmaṇa, as he duly worshipped the fire and the Gāyatrī, being a soul of great merit. His lifespan increased, and Gautama became long-lived, though he did not take a wife, nor did anyone offer him a maiden. Thus, he dwelled in various sacred places, forests, and holy hermitages, wandering and living as an ascetic. In the course of his wanderings, Gautama took refuge on Śītāgiri and remained there. One day, he discovered a delightful cave, adorned with creepers and trees. Sitting within, the best of brāhmaṇas resolved to dwell there. As he pondered his life, he saw an excellent woman enter the cave. She appeared emaciated, her limbs loosened with age, steadfast in austerity, living in celibacy, dispassionate, and dwelling in solitude. Seeing her, the eminent sage rose to offer his respects, but Gautama restrained himself from bowing. She spoke, “You will become my teacher; you should not bow to me. Whoever bows to their teacher loses their lifespan, knowledge, wealth, fame, virtue, and even heaven.” With hands joined in reverence, Gautama, astonished, spoke to her: “You are an ascetic, elderly, and foremost in virtue, radiant one. I am young and possess little knowledge. How can I be your teacher?