The tale begins with a formidable demon, dark in complexion, who proclaimed with fierce determination, “I am black, my father is black, my mother is black, and so is my younger brother. I will destroy this sacrifice, I will cut down the sacrificial post, I am the ender of rites.” The demon’s intent was clear: to bring the sacred ritual to ruin. In response, the sacrificer, whose heart was devoted to dharma, appealed earnestly for protection. “Protect my sacrifice, you who hold the eternal law dear. I know you as a true twice-born, a destroyer of sacrifice—please, protect my rite.” The sage Bharadvāja, renowned for his wisdom, listened intently. The demon then addressed Bharadvāja, “Hear my words briefly. Long ago, in the presence of gods and demons, Brahmā himself cursed me. When I propitiated him, the Grandfather of the worlds spoke: ‘When the best of sages anoint you with nectar, then, Havyaghna, your curse will end—only then. When this is done, all will be set right.’” Moved by this tale, Bharadvāja replied, “You are my friend, O wise one. Tell me how I may protect this sacrifice; I will do it.” The demon explained, “The gods and the Daityas once churned the ocean of milk together, hoping for nectar. With great effort, they did not obtain it—how can it be easy for us?” Yet Bharadvāja pressed on, “If you are pleased with me as a friend, tell me what is easy to obtain.” Joyfully, the demon revealed, “Nectar is the water from the Gautamī—also known as the Godāvarī. Nectar is called gold, nectar is clarified butter from cows, and nectar is also Soma. Anoint me with these, or with these three: water from the Gaṅgā, clarified butter, and gold. Of all, the divine water from the Gautamī is the highest nectar.” Hearing this, Bharadvāja was delighted. With reverence, he took the sacred, nectar-like water of the Gaṅgā in his hands. He anointed the demon with it at the sacrifice, and also touched the sacrificial post, the animals, the priests, and the ground itself with this holy water. Miraculously, all became pure white from the anointing of the great-souled sage. The demon, too, became white in an instant, and was filled with newfound strength. Thus, the one who had been black was transformed. The sacrifice was completed in its entirety, and Bharadvāja, resplendent in his accomplishment, departed. The priests, having been dismissed, cast the consecrated sacrificial post into the waters of the Gaṅgā, where it remains to this day. That post, anointed with ambrosia, became a sacred presence at that site. There, the demon addressed Bharadvāja again: “I depart, O Bharadvāja; the rite has been completed by you once more. Therefore, at this holy place, those who bathe, give, and worship shall obtain all the fruits of sacrifice. Even by remembrance, O sage, sins are destroyed here.” From that time, the place became known as Śuklatīrtha, the “White Ford.” In the Gautamī river, within the Dandaka forest, the gateway to heaven stands open. On both banks, O best of sages, there are seven thousand other sacred sites, each bestowing all accomplishments. This region is also famed as Cakratīrtha, the “Discus Ford,” a destroyer of sin even by remembrance. Hear now its power, as declared to Nārada. The seven great sages, led by Vasiṣṭha, took up residence on the bank of the Gautamī and began a grand sacrificial session. Yet, fearsome demons arose and threatened their rite. The sages approached the narrator—perhaps the divine Vyāsa or another sage—and reported their plight. Then, using the power of illusion, a woman was created, radiant with delight. Merely by her presence, the demons were destroyed. This wondrous woman was given to the sages, who took her with them as commanded. She became known as Ajaikā, with a form both black and red, also called Muktakeśī. She remains there, ever in her own form, bestowing delusion upon the three worlds and taking any form she wishes. By her power, even the foremost sages became unsettled in mind. Again, the sages, having been initiated for sacrifice, approached the Gautamī. Once more, the demons came to destroy the ritual. Near the Yakṣa enclosure, the demons beheld the illusion and began to dance, sing, laugh, and cry in wild abandon. Overcome by Māheśvarī’s great illusion, they grew exceedingly arrogant, especially their leader, the mighty Śambara. In a display of power, Śambara devoured the illusory woman. All who witnessed this marveled at the wonder of that illusion. As the sacrifice faced destruction, the sages sought refuge in Viṣṇu. The Lord granted them his discus for their protection. With that discus, a great battle ensued. The discus cut down the Rākṣasas, Daityas, and Dānavas, and out of fear, the foremost among the Rākṣasas perished. After the victory, the sages purified Viṣṇu’s discus, Sudarśana, with the waters of the Gaṅgā through their great sacrifice. From then on, the place became known as Cakratīrtha. Bathing and giving gifts there bestows the merit of a sacrificial session. There are five hundred holy bathing places at Cakratīrtha, each a destroyer of sin. Bathing and giving gifts at any one of them grants liberation. Another renowned site there is the meeting of Vāṇī, where Lord Hara, the Lord of Speech, resides. This holy place frees from all sins and grants all desires. Bathing and giving gifts here destroys even the sin of brahminicide, as recounted in the dialogue and mutual greatness of Brahmā and Viṣṇu. It was here, between Brahmā and Viṣṇu, that the great god appeared as a form of light. Then, their auspicious daughter, the divine speech, spoke these words: Each declared, “I am the greatest,” and so the divine speech said to both, “Whoever perceives the end of this will be the elder.” Thus, these sacred sites along the Gautamī river, sanctified by sages, gods, and the divine, remain gateways to heaven and liberation for all who approach them with faith, devotion, and remembrance.