You are, and have always been, my dearest friend—none is dearer to me than you. Among all holy places, the Gautami Ganga stands supreme, and among the gods, Hari and Shankara are foremost. By the grace of these sacred presences, all my wishes have been fulfilled, and this holy place, renowned across the three worlds, fills me with joy. Therefore, I shall make a heartfelt request to all the gods in turn, seeking the blessings and consent of the sages, the river Ganga, Hari, and Shankara. At the two sacred sites, Indreśvara and Abjaka, the gods themselves reside: at one, the god Shankara, and at the other, Janardana. Vishnu, in his form as Trivikrama, purifies the Dandaka forest, and the holy places within grant all spiritual merit. Here, the sanctity is such that even the most sinful, by the mere act of bathing, are freed from their burdens and attain liberation; the righteous too are uplifted and liberated. This liberation extends not only to the individual but, for those who perform acts of charity—such as giving even a small amount of sesame to those who ask—it bestows inexhaustible merit, fulfilling desires, granting prosperity, fame, longevity, health, and ever-increasing virtue. The highest liberation is achieved here, not just for oneself but for one’s ancestors, going back five generations. Those who learn the stories of Vishnu and Shambhu, and the liberating power of bathing here, and who listen to or recite the greatness of this holy place, become truly meritorious. Here, they attain the sacred remembrance that destroys all the accumulated sins—remembrance of Shiva and Vishnu, which even the sages, with their disciplined senses and minds, ardently desire. Hearing these words, the gods and seers gave their blessing, saying, “So it shall be.” On the northern bank of the Gautami, among the holy places that grant liberation, there are indeed seven thousand sacred sites, served by gods, sages, and perfected beings. On the southern bank, there are precisely eleven holy places. The sages have declared that Abjaka is the very heart of the Godavari, the resting place of the Lord—of Vishnu, and of Brahma as well. Among these, the holy place called Āpastamba is famed throughout the three worlds, capable of destroying all sins by mere remembrance. The great sage Āpastamba, renowned for his wisdom and fame, had a devoted wife named Akṣasūtrā, and a wise, learned son named Karki. One day, the eminent sage Agastya came to his hermitage. Āpastamba, along with his disciples, respectfully worshipped Agastya and then began to ask him profound questions. “O best of sages,” he said, “among the three gods, who is to be worshipped? From whom do enjoyment and liberation arise? Who is without beginning, the infinite one, the God of gods? Which deity is worshipped by sacrifices, and who is praised in the Vedas? Please, great Agastya, resolve these doubts of mine.” Agastya replied, “The authority for righteousness, wealth, desire, and liberation is said to be scripture, and among all, the Vedic scripture is supreme. The being sung of in the Vedas is the highest of the high; the perishable is called the lower, but the imperishable is the higher. The formless is to be known as the higher; the one with form is the lower. Due to differences in qualities, the one with form is of three kinds: Brahma, Vishnu, and Shiva. Yet, it is truly one and the same supreme being manifesting in three forms for the benefit of the worlds. He who understands this supreme truth is wise; one who asserts division among them is mistaken. There is no atonement for those who speak of separation among the three gods, for their forms are distinct, but their essence is one. The Vedas are the authority in all matters, but that formless reality beyond them all is the highest.” Agastya continued, “Even so, a great secret remains. Let me state it clearly and swiftly: though there is no essential difference among these gods, all accomplishments arise from Shiva alone, who is the embodiment of bliss. That supreme light, the cause of the manifest world, is Shiva. Strive for him alone, O sage, with utmost devotion. In Gautami, he is the destroyer of all sins, even in the Dandaka forest.” Hearing these words, Āpastamba was filled with supreme joy, recognizing the one who grants both enjoyment and liberation, whether with form or formless. This supreme being takes the form of creation, preservation, and destruction—bringing all things to completion. The form of Brahma is that of the creator, Vishnu is the preserver, and Rudra is the destroyer, as taught in all the Vedas. With this understanding, Āpastamba went to the Ganga, bathed, observed vows, and, with devotion, praised Lord Shankara with a hymn: “As fire is hidden in wood, fragrance in flowers, oil in seeds, and gold in all metals, so is he present in all beings. To that Somanatha I take refuge. He who playfully created this universe, the sustainer and creator of the three worlds, of universal form, transcending existence and non-existence—to that Lord of Soma I take refuge. Remembering him, one is untouched by the curses of poverty, disease, and the like; those who take refuge in him attain all their desires. To that Lord of Soma I take refuge. By whom, considering the threefold Vedic law, Brahma and the others were established at the beginning, and by whom the body was made twofold—to that Lord of Soma I take refuge. To whom oblations purified by mantra, offerings, and worship are directed; by whom the gods partake of the given offering—to that Lord of Soma I take refuge.” Thus, in the company of sages and gods, through devotion, wisdom, and the sacredness of the holy places, the ultimate truth and liberation are found.