When the gods were plagued by fear from the demons, the Blessed Lord—Śiva, the prime creator, three-eyed and compassionate—was pleased by their devotion. He declared, “I will grant whatever you desire. Let the foremost among you speak your wishes.” The gods approached him with reverence, saying, “O Bull-bannered One, please come and destroy the terrible fear caused by the demons. Slay our enemies and protect us, for you are our Lord and Master.” They added, “O Śambhu, if you had not acted as a friend without cause, what would all embodied beings, afflicted by sorrow, have done?” Hearing their plea, Śaṅkara immediately went to face the enemies of the gods. There, a fierce battle erupted between him and those who hated the gods. As Śiva fought, wearied and assuming a dark form, drops of sweat fell from his forehead. With this dark form, he destroyed the hosts of demons. Witnessing this terrifying aspect, the asuras fled from the summit of Mount Meru down to the earth. Hara, the destroyer, pursued them relentlessly. The terrified demons scattered across the entire world, seeking escape. Rudra, enraged, continued his pursuit, and again, as Śambhu fought, drops of sweat fell to the earth. Wherever a drop of Śiva’s sweat touched the earth, mothers of Śiva’s form were born. These mothers approached Maheśvara, saying, “Let us devour the asuras.” Surrounded by all the hosts of gods, the Blessed Lord addressed them: “Those rākṣasas who have come down from heaven to earth, and those who have reached the netherworld—let all hear my words. Wherever the enemies go, let the mothers follow. Those who have reached the netherworld out of fear of me, let you pursue them there.” Breaking through the earth, the mothers went to where the daityas and dānavas had fled. There, they slew the exceedingly fearsome enemies of the gods, destroying them utterly. The gods approached again, and by the same path, the mothers departed. As long as they went, so long did they return. The gods remained at the bank of the sacred Gautamī river, taking refuge until both the mothers and the gods had departed from that place. That place of departure became a sacred field, increasing victory, where the mothers originated. Each mother’s ford was distinct. In various places, holes appeared leading to the netherworld. The gods granted boons to the mothers, promising them worship in the world, just as Śiva himself receives. “May worship always be given to the mothers just as it is to Śiva,” they declared. With this promise, the gods disappeared, and the mothers remained. Wherever the goddesses reside, that place is known as the Mother’s ford. Even the gods serve there—how much more so should humans and others. Bathing, giving gifts, and offering libations to the ancestors at these places are inexhaustible acts of merit, just as Śiva has declared. Whoever hears, remembers, or recites this account of the Mother’s fords regularly becomes long-lived and happy. There is another ford, difficult even for the gods to attain, known as Brahma’s Ford. It grants both enjoyment and liberation to people. When the army of the gods stood firm and the demons entered the netherworld, the mothers followed them. At that moment, my fifth mouth, in the form of a terrifying donkey, spoke among the army of the gods as I stood there: “O demons, why are you fleeing? Let there be no fear for you. Come quickly—I will devour all the gods in an instant!” Seeing me thus, intent on devouring and restraining them, the terrified gods turned to Viṣṇu. “Save us, Viṣṇu, Lord of the universe! This is Brahmā’s mouth. O wielder of the discus,” they pleaded. Viṣṇu replied, “I will cut off its head with my discus. But if that head is cut off, it will consume all that moves and does not move. Let us recite a mantra here—listen to everything. The three-eyed one is the cutter of the donkey’s head, and he will bear it—there is no doubt. I, Śambhu, have been praised and invoked by all in this way.” A sacrifice that is momentary and with visible result is powerless for the performer; considering that it does not bear fruit, the world, having determined that Jaṭi is the guarantor of the fruit, turned to other rites. Then, the lord of the gods, pleased for the accomplishment of the gods’ purpose and for the welfare of the worlds, said “So be it.” That dreadful face, terrifying and hair-raising, evil in form, was severed with nails and weapons. The gods asked, “Where should it be placed?” Ela spoke, “I am not able to bear the head; I will go to the netherworld.” Then the ocean spoke, “I will dry up at once.” Again, the gods turned to Śiva, saying, “You alone must bear Brahma’s head, out of compassion for the worlds.” If it is cut, the destruction of the worlds will occur; if it is not cut, such a fault remains. Thus reflecting, Soma’s lord, Śiva, bore that head. Seeing this difficult deed, the gods, having reached the sacred Gautamī, praised the lord of the worlds with affection and devotion. Among the gods, Brahma’s head, exceedingly fearsome, approached them to devour. The moon-crested one, Śiva, severed it with the tip of his nail and, despite the fault in abandoning it, bore it out of compassion. All the gods present near Brahma praised the lord of the gods, having witnessed that supremely divine act. From that time onward, that holy place has been known as Brahmatirtha; even today, Brahma’s four-faced form remains established there.