Hearing the request, the sage Bharadvāja was filled with joy. With deep reverence, he took the nectar-like water of the sacred Gaṅgā into his hand. Using this holy water, Bharadvāja anointed the demon who was present at the sacrifice, and then, upon the sacrificial post, he sprinkled the animals, the priests, and the entire sacrificial ground. A wondrous transformation occurred: all who were touched by the sage’s anointing became pure white. Even the demon, who had been dark in form, turned radiant white and was reborn with tremendous strength. The transformation was immediate; what was once black became white in an instant. When the sacrifice was completed, Bharadvāja, resplendent in his might, departed from the site. The priests, having fulfilled their duties and been dismissed, cast the sacrificial post into the waters of the Gaṅgā. O wise one, it is said that this post still remains in the midst of the river to this very day. Consecrated with ambrosia, the post holds a great identity, and at that sacred site, the demon spoke once more to Bharadvāja. “Now I depart, O Bharadvāja; you have completed the rite again. Therefore, at this holy place, those who bathe, give in charity, and worship will obtain whatever fruits they desire from the sacrifice. Even by mere remembrance, O sage, all sins are destroyed.” From that moment, the sacred site became known as Śuklatīrtha. In the Gautamī river, within the Dandaka forest, the gateway to heaven stands open. On both banks, O tiger among sages, there are seven thousand other holy places, each bestowing all accomplishments. Among these, one is famed as Cakratīrtha, the destroyer of sin even by remembrance. Listen carefully, O Nārada, as I declare its power. The seven illustrious sages, headed by Vasiṣṭha, took residence on the bank of the Gautamī and performed a sacrificial session. But when a terrible obstacle arose, caused by fearsome demons, the sages came to me and reported the menace. Then, O Nārada, I created a woman, enchanting in form, through my power of illusion. Merely by her sight, the demons were destroyed. I then entrusted this woman to the sages, and by my command, they accepted the illusion and returned to their rituals. She is known as Ajaikā, with a form of black and red, and also as Muktakeśī, who remains even now in her own form. She bestows delusion upon the three worlds, taking whatever form she desires. By her power, even the greatest sages became unsettled in mind. Once more, the sages, having been initiated for sacrifice, approached the Gautamī, the best of rivers. Again, the demons arrived to destroy the sacrifice. Near the Yakṣa enclosure, seeing the illusion, the foremost demons began to dance, sing, laugh, and cry. Through the power of Māheśvarī, the great illusion, they became exceedingly arrogant, and among them was the mighty lord of demons, Śambara. Śambara devoured the woman in the form of illusion, O Nārada; it was a wondrous sight for those who witnessed the power of that illusion. As the sacrifice was being destroyed, the sages sought refuge in Viṣṇu. Viṣṇu, for their protection, bestowed his discus. In battle, the Sudarśana discus cut down the Rākṣasas, the Daityas, and the Dānavas. Out of fear, the foremost among the Rākṣasas perished. Then, through the great sacrifice performed by the sages, Viṣṇu’s discus was purified with the waters of the Gaṅgā. From that time, the holy place has been known as Cakratīrtha. Bathing and giving gifts there grants the fruit of a sacrificial session. There are five hundred holy bathing places there, destroyers of sin; bathing and giving gifts at each one grants liberation. Another sacred site is called the meeting of Vāṇī, where the Lord of Speech, Hara, resides. This holy place frees from all sins and grants every desire. There, by bathing and giving gifts, even the destruction of brahminicide and other sins occurs, as is told in the dialogue and mutual greatness of Brahmā and Viṣṇu. Between the two, the great god appeared in the form of light. There, their auspicious daughter, 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.” She continued, “He will be the elder; therefore, you should not argue.” At her words, Viṣṇu went downward and I went upward. Viṣṇu quickly approached and sat beside the light, but unable to reach its end, I went farther and farther, O sage. Eventually, weary, I turned back, unable to see that Lord; yet, in my mind, I thought I had truly seen the end. Thus, I believed my seniority over Viṣṇu was clear. Again, O wise one, this was my thought. How could I, with truthful mouths, speak a false word, even under pressure? Among all kinds of sins, none is greater than falsehood. How could I utter an untruth? So, I created a fifth mouth, terrifying in the form of a donkey. Having made it, I resolved to speak a falsehood with this new mouth. After pondering for a long time, I addressed Hari, the Lord of the worlds, seated there. “I have seen its end; therefore, Janārdana, my seniority is established.” As I spoke thus, both Hari and Śaṅkara stood at my side. The two assumed a single form, like the sun and moon together. Seeing them, I was astonished and afraid. Then, both Lords of the universe, angered, spoke these words to that speech: “You, wicked one, become a river, for there is no sin greater than falsehood.