Śakra, the lord of the gods, once spoke in anger to Saramā, cursing her: “You, O bitch, shall become the most sinful among mortals, marked by ignorance and evil deeds.” By this heavy curse of Indra, Saramā was indeed born among humans, and, burdened with the weight of Maghavan’s words, she became exceedingly dreadful through sin. Meanwhile, Śakra, determined to recover the sacred cows stolen by the rākṣasas, approached Viṣṇu and reported all that had transpired. Hearing his plea, Viṣṇu resolved to destroy the daityas, danujas, and rākṣasas who had taken the cows. He took up his celebrated bow, Śārṅga, famed throughout the worlds as the scourge of the daityas. Janārdana himself, worshipped by the gods and conqueror of foes, grasped this mighty bow. In the depths of the Daṇḍaka forest, the lord of the universe, Śārṅga in hand, confronted the powerful daityas, danujas, and rākṣasas assembled there. There, in that very forest, Viṣṇu slew the rākṣasas who had seized the cows, and so, in that place, he became known as Śārṅgapāṇi, the wielder of Śārṅga. The sons of Diti and the rākṣasas, terrified by Viṣṇu’s might, fled toward the southern direction. Yet Viṣṇu, supreme among the gods, pursued them, mounted upon Garuḍa. Swift as thought, he struck them with arrows from Śārṅga. On the northern bank of the Gaṅgā, Viṣṇu’s arrows rained down, destroying the enemies of the gods. The shafts, swift, resonant, and expertly aimed, utterly annihilated those foes. The place where the gods recovered their cows became known as Bāṇatīrtha, famed among people as Vaiṣṇava and also as Gotīrtha. For the sake of the cattle, the cows were stationed on the southern bank of the Gaṅgā. There, all the gods hurried and settled the cows in the river itself. In the midst of the waters, they created an island as a refuge for the cows, and with the cows gathered there in the Gaṅgā, the gods performed a great sacrifice. This sacred spot became known as Yajñatīrtha, the island of cows in the middle of the Gaṅgā—a place of divine worship, auspicious and wish-fulfilling. The very power of Gaṅgā herself, taking form, became a boat for crossing the boundless ocean of worldly existence. Viśveśvarī, the divine yogamāyā, bestower of fearlessness to true devotees, established the Gorakṣa tīrtha on the southern bank of the Gaṅgā. Meanwhile, Saramā’s two sons—dogs with four eyes, dear to Yama—fully recounted to him the story of their mother’s curse and all their misdeeds. Having properly reported everything and expressing their wish for happiness, they asked Yama how the curse might be lifted. Then Sauri, together with the two dogs, addressed his father, Sūrya. Hearing all, Sūrya spoke to his son, the best of gods, at the banks of the Gaṅgā: “O child, bathe with utmost devotion and concentration in the Gautamī river, the sole purifier of the three worlds, within the Daṇḍaka forest. There, praise Brahmā, Viṣṇu, myself, and Śiva in proper order, with all your heart. By so doing, you will win the favor of us, your masters.” Hearing his father’s words, Yama, his heart gladdened, proceeded to offer oblations to the gods for the satisfaction of the two dogs. With a composed mind, he pleased the foremost gods in both the purifying Gautamī and the Gaṅgā. Accompanied by his two dogs, the glorious lord of the southern region, Yama, worshipped Brahmā on the southern bank. On the northern bank, Dharma himself pleased Īśāna and Viṣṇu, granting the best boon to Saramā, the remover of poison, and requested many blessings for the benefit of the worlds. Those who bathe at these holy places, for themselves or on behalf of others, and invoke Brahmā, Viṣṇu, and Maheśvara, attain all auspicious desires. Those who, after bathing at Bāṇatīrtha, remember Śārṅgapāṇi (Viṣṇu) will never know poverty or suffering, age after age. Whoever, having bathed at Go Tīrtha or Brahma Tīrtha, observes vows, reverently salutes Brahmā, and circumambulates the island, has, by that act, circled the entire earth with its seven continents. Even a small gift given there to a Brahmin yields immense merit. Reaching that place of divine worship and offering even a modest oblation into the sacred fire brings abundant fruit, equal to the great Aśvamedha sacrifice. Whoever recites the Gāyatrī, the mother of the Vedas, even once there, is regarded as having studied the Vedas and, being free of desire, becomes eligible for liberation. After bathing on the southern bank, if one worships the goddess Śakti with devotion according to proper rites, all desires are fulfilled. The Mother, who is the power of Brahmā, Viṣṇu, and Maheśvara, and who is composed of the three Vedas, grants every wish—blessing the devotee with children and wealth. Whoever, with discipline and devotion, bathes and beholds Āditya (the Sun) on the southern bank is regarded as having performed all desired sacrifices with various offerings. Whoever, after bathing on the northern bank of the Gaṅgā, beholds and salutes Daityasūdana (Viṣṇu), attains the supreme abode of Viṣṇu. Whoever, after bathing at the Yama Tīrtha, beholds Yameśvara, worshipped there, with a disciplined mind, swiftly accomplishes his purpose. For the ancestors, there is inexhaustible merit, fruitful rewards, and increased fame; by bathing, giving, reciting, and praising there, even ancestors burdened with sin attain liberation. O Nārada, there are eight thousand sacred places, three in number, and bathing and giving charity at these bring inexhaustible merit. To simply remember these holy places destroys the sins of many births; by hearing of them with one’s ancestors, or reciting them with one’s family, one gains great merit and sanctity.