All the divine Mothers gathered and addressed Maheśvara, saying, “Let us devour the asuras.” Hearing their plea, the Blessed Lord, surrounded by the assembly of gods, spoke to them all: “Let every rākṣasa who has descended from heaven to earth, and those who have fled to the netherworld, listen well to my words. Wherever these enemies go, let the Mothers follow. Even those who have reached the netherworld out of fear of me—you too must pursue them there, together with the enemies.” Obedient to Śiva’s command, the Mothers broke through the earth and descended to where the daityas and dānavas had hidden. There, they slew those exceedingly fearsome foes of the gods, leaving none behind. Having destroyed the enemies, the Mothers prepared to return. Once again, the gods approached, and by the same path, the Mothers departed; as far as they had gone, so did they return. The gods then remained there, seeking refuge upon the bank of the sacred Gautamī, until both the Mothers and the gods had left that place. That very spot became a hallowed field, sanctified by departure, increasing victory, and known as the birthplace of the Mothers. Each Mother’s ford, or sacred crossing, is distinct and set apart. In various places there, holes opened to the netherworld. In gratitude, the gods granted boons to the Mothers, promising them worship throughout the world, just as Śiva himself is venerated. “May worship always be given to the Mothers as it is to Śiva,” declared the gods. Having said this, the gods vanished, leaving the Mothers to remain in that sacred place. Wherever these goddesses dwell becomes known as a Mother’s ford; even the gods themselves must serve there—how much more so, then, should humans and all others. Bathing, giving gifts, and offering libations to the ancestors at these fords brings inexhaustible merit, just as Śiva has declared. Whoever hears, remembers, or recites this account of the Mothers’ fords regularly attains long life and happiness. There is another ford as well, difficult even for the gods to attain, known as Brahma’s Ford. This place grants both enjoyment and liberation to those who come. When the army of the gods stood firm and the demons entered the netherworld, the Mothers followed them there as well. At that time, my own fifth mouth, terrifying and in the form of a donkey, spoke among the gods’ army as I stood present: “O demons, why do you flee? Let there be no fear. Come quickly—I will devour all the gods in an instant!” Seeing me thus, with intent to devour and restrain, all the gods became terrified and appealed to Viṣṇu: “Save us, O Viṣṇu, Lord of the universe! This is Brahmā’s mouth! O wielder of the discus, cut off its head with your discus!” But Viṣṇu replied, “If that head is cut off, it will consume all that moves and does not move. Let us recite a mantra here, O gods—listen to all I say. 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, with a visible result, is powerless for the performer; seeing that it bears no true fruit, the world, recognizing Jaṭi as the guarantor of the fruit, turned to other rites. Then, the lord of the gods, pleased for the fulfillment of the gods’ purpose and the welfare of the worlds, said “So be it.” That dreadful face, terrifying and hair-raising, evil in form, was then severed with nails and weapons. The gods wondered, “Where should it be placed?” Ela spoke to the gods: “I am unable to bear the head; I will go to the netherworld.” The ocean too said, “I will dry up at once.” Again, the gods turned to Shiva: “You alone must bear Brahma’s head, out of compassion for the worlds.” Śiva reflected: “If it is cut, the worlds will be destroyed; if it is not, such a fault remains.” Thus, the lord of Soma bore that head himself. Witnessing this difficult deed, the gods, having reached the sacred Gautami, praised the lord of the worlds with deep affection and devotion. Among the gods, the head of Brahma, exceedingly fearsome, approached, intent on devouring them. But the moon-crested one, Rudra, severed it with the tip of his nail. Despite the fault in abandoning it, he 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. Whoever sees only the head there attains the abode of Brahma, where Rudra himself stood and severed Brahma’s head. That place is called Rudratirtha; there, the sun is visibly present, and the gods are established in their own forms, making it the highest of holy places. Known as Saurya, it bestows the fruit of all sacrifices; bathing there and beholding the sun, one is freed from the cycle of rebirth. The fifth head of Brahma, severed by Mahadeva, was established in the field of Avimukta, for the benefit of the gods. Whoever sees only the head at Brahmatirtha, on the bank of the Gautami, in the field of Avimukta, and beholds the skull of Brahma, attains great merit—even one who has committed the sin of slaying a Brahmin becomes purified. That holy place is called Avighna, the remover of all obstacles. Hear now what happened there, O Nārada, with devotion. When a divine sacrifice was being performed on the northern bank of the Gautami, the completion of the sacrifice was hindered by obstacles. Then, all the hosts of gods addressed me, Hari, at that time. Absorbed in meditation, I perceived the cause and spoke to them: “Because of obstacles caused by Vinayaka, this sacrifice cannot be completed. Therefore, let all of you praise the primordial god Vinayaka.” Having said “so be it,” the hosts of gods, after bathing on the bank of the Gautami, praised with devotion the primordial god, the lord of the Ganas.