The gods and seers, having heard the earnest request, gave their blessings, saying, “So it shall indeed be.” On the northern bank of the sacred Gautamī, amidst the holy places that grant liberation, lie seven thousand sanctified sites, lovingly tended by gods, sages, and perfected beings. On the southern bank, there are eleven holy places, each revered in its own right. Among these, the sages have declared Abjaka to be the very heart of the Godāvarī—a resting place where Lord Viṣṇu and Brahmā themselves abide. Yet, of all these holy places, the one renowned throughout the three worlds is Āpastamba. It is said that even remembering Āpastamba can destroy the greatest heaps of sin. The great sage Āpastamba, famed for his wisdom, dwelled there with his devoted wife, Akṣasūtrā, who faithfully served him. They had a son, Karki, wise and learned. One day, the eminent sage Agastya arrived at their hermitage. Āpastamba, with his disciples, welcomed Agastya with worship and reverence, and then humbly approached him with questions that weighed upon his heart. “O best of sages,” Āpastamba asked, “among the three gods, who is to be worshipped? From whom do enjoyment and liberation arise? Who is without beginning? Who is the infinite one, the god of gods? Which deity is worshipped by sacrifices and praised in the Vedas? O great Agastya, please resolve these doubts of mine.” Agastya replied, “The scriptures are the authority for righteousness, wealth, desire, and liberation. Among them, the Vedas are supreme. The one who is sung of in the Vedas is the Supreme beyond the supreme. The one who perishes is called the lower; the immortal is the higher. The formless is to be known as the highest; the one with form is the lower. Due to differences in qualities, the one with form is of three kinds: Brahmā, Viṣṇu, and Śiva. Truly, he alone is spoken of as threefold, but for all three gods, the one to be known is that Supreme. “This one, through differences of qualities and actions, pervades in many ways, and for the welfare of the worlds, takes a threefold form. He who knows this supreme truth is wise—none else. To assert difference is to be a separatist of forms, and there is no expiation for one who speaks of division among them. The Vedas are the authority in all matters, but the formless reality beyond them all is the highest. “Though there is no final conclusion here, there remains a secret. Let it be clearly stated, for it is the undoubting vessel of all prosperity.” Hearing these words, the venerable Agastya continued, “Although there is truly no difference among these gods, all accomplishments arise from Śiva alone, the embodiment of bliss. That which is the cause of the manifest world, that supreme light, is Śiva. Seek him alone, O sage, with supreme devotion. In Gautamī, he is the destroyer of all sin, especially in the Dandaka forest.” Hearing this teaching, Āpastamba was filled with supreme delight, for he had learned of the one who grants enjoyment and liberation to all, whether with form or formless. Agastya explained further, “He is capable of creation, preservation, and destruction—by him all things are completed. The form of Brahmā is that of the creator, Viṣṇu the preserver, and Rudra the destroyer—so it is taught in all the Vedas.” Inspired, Āpastamba journeyed to the Ganga, bathed, observed vows, and praised the god Śankara 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 Somanātha I take refuge. He who playfully created the universe, sustainer and creator of the three worlds, of universal form, who transcends existence and non-existence—to that Lord of Soma I take refuge. Remembering him, one is untouched by curses of poverty or disease; those who take refuge in him attain their desires. By whom, considering the threefold Vedic law, Brahmā and the others were established at first, and the body was made twofold—to that Lord of Soma I take refuge. To whom oblations, offerings, and worship are directed; by whom the gods partake of the offerings—to that Lord of Soma I take refuge. Beyond whom there is nothing more excellent or subtle or greater among the great—to that Lord of Soma I take refuge. By whose command this wondrous, diverse, and inconceivable universe proceeds—to that Lord of Soma I take refuge. In whom are all powers, lordship, greatness, affection, fame, happiness, and the primordial law—to that Lord of Soma I take refuge. He is always the refuge, always worthy of worship, always dear to those who seek him, always auspicious, the form of all—to that Lord of Soma I take refuge.” The blessed Lord, pleased, spoke to the sage Nārada. For his own sake and the sake of others, Āpastamba addressed Śiva. Śiva declared, “Those who, having bathed, behold the divine Lord, the ruler of the worlds, may attain all desires.” From that time onward, the sacred place was known as Āpastamba, capable of dispelling the darkness of ignorance from countless births. This place is also known as Yama’s Tīrtha, increasing the satisfaction of ancestors and removing all sins. Now, hear what happened there. There is an ancient tale called Sarameti, the divine dog, well known by name. She had two illustrious sons, dogs who always followed people, lived on wind, had four eyes, and were beloved of Yama.