In reverent praise, the seeker turns to the Lord of Soma, the supreme refuge beyond whom nothing is more excellent, subtler, or greater among the great. It is by His command that this wondrous and diverse universe, inconceivable in its vastness and intricacy, proceeds in a single course, both great and small. In Him reside all powers: lordship over all, the greatness of being creator and giver, affection, fame, happiness, and the primordial law. He is always the refuge, always worthy of worship by all, always dear to those who seek shelter, always auspicious, the form of all. To this Lord of Soma, the seeker takes refuge. Pleased, the blessed Lord spoke to the sage Nārada. For his own sake and for the sake of others, Āpastamba addressed Śiva. Śiva declared to the sage that those who, having bathed, behold the divine Lord—the ruler of worlds—may attain all desires. From that time onward, the sacred place has been called Āpastamba, renowned for dispelling the multitude of beginningless darkness born of ignorance. This place is also known as Yama’s Tīrtha, increasing the satisfaction of the ancestors and removing all sins. Now, listen to what transpired there. There was an ancient tale, O sage, called Sarameti, well known as the divine dog. Saramā had two illustrious sons, dogs who always followed people, subsisting on wind, possessing four eyes, and beloved of Yama. She herself guarded the cattle appointed for sacrifice by the gods; those who followed her were the Rākṣasas, Daityas, and Dānavas. The wise among these beings tried earnestly to tempt Saramā, the guardian bitch, with various words and gifts. The auspicious cattle, appointed for sacrifice, were stolen by the sinful Rākṣasas. Bound by ropes and struck with blows, Saramā was led away along with the cattle meant for the completion of the gods’ sacrifice. She gradually spoke to the gods, recounting her plight. Upon hearing her words, Bṛhaspati quickly addressed the gods. He declared that Saramā appeared altered in form, perceiving her sin: by her intention, the cattle had been led away—not for any other reason. Her bodily actions betrayed her, as if she were virtuous, but the sin was evident. At the teacher’s command, Indra struck Saramā with his foot, and from the blow, milk flowed from her mouth. Indra, the husband of Śacī, spoke again: “You drank the milk, O bitch, and gave it to the Rākṣasas; therefore, my cattle have been taken away.” Saramā protested: “O Lord, I have committed no offense, nor has anyone else; there is neither offense nor neglect on my part, O ruler of the gods. Why then are you angry, O Lord? Your enemies are indeed powerful.” Meditating, the teacher of the gods discerned her actions and confirmed to Śakra: “It is true, O Śakra, this one is wicked, siding with the enemies.” Śakra then cursed Saramā: “You, O bitch, become most sinful in the world of mortals, sinful and ignorant, a doer of evil.” By Indra’s curse, she was born among humans, becoming exceedingly dreadful due to sin. The lord of the gods, striving to recover the cows stolen by the Rākṣasas, reported the matter to Viṣṇu. Viṣṇu then made effort to slay the Daityas, Dānavas, and Rākṣasas who had stolen the cows, and took up his great bow, Śārṅga, renowned in all worlds as the destroyer of Daityas. Janārdana himself, worshipped by the gods and conqueror of enemies, wielded Śārṅga. In the Daṇḍaka forest, the lord of the universe confronted the powerful Daityas, Dānavas, and Rākṣasas. There, Viṣṇu slew the Rākṣasas who had taken the cows, and thus he became known as Śārṅgapāṇi in that place. Viṣṇu fought with the sons of Diti and the Rākṣasas, causing them, out of fear, to flee toward the southern direction. Viṣṇu pursued them, mounted on Garuḍa, and reaching them, struck with arrows from Śārṅga, swift as the mind. On the northern bank of the Gaṅgā, Viṣṇu struck the enemies of the gods with his mighty arrows. By the swift, resounding, and skillfully aimed arrows released from Śārṅga, the enemies of the gods were utterly destroyed. Where the gods recovered the cows, that place became known as Bāṇatīrtha, also called Vaiṣṇava and Gotīrtha, renowned among people. For the sake of the cattle, the cows were stationed on the southern bank of the Gaṅgā; all the gods, rushing there, settled them in the river. In the midst of this, they caused an island to be made as a refuge for the cows; with the cows there in the Gaṅgā, the gods’ sacrifice was performed. That place is called Yajñatīrtha, the island of cows in the middle of the Gaṅgā, the site of the gods’ worship, auspicious and bestowing all desires. The power of Gaṅgā herself, taking form, became the boat for crossing the shoreless, boundless ocean of worldly existence. Viśveśvarī, the divine yogamāyā, giver of fearlessness to true devotees, established the Gorakṣa tīrtha on the southern bank of the Gaṅgā. The two dogs, four-eyed sons of Saramā and dear to Yama, fully recounted their mother’s curse and all their offenses in detail. Having properly reported the matter and their wish for happiness, they both asked Yama about the means of removing the curse. Then Sauri, together with them, spoke to his father Sūrya. Hearing this, Sūrya addressed his son, the best of gods, at the Gaṅgā.