O Nārada, listen attentively as I recount the glory of Cakratīrtha, a sacred place renowned for destroying all sin by mere remembrance. Its power is profound and wondrous. Long ago, the seven illustrious sages, with Vasiṣṭha at their head, took up residence on the banks of the Gautamī River. There, they began performing a great sacrificial session. But as their rites progressed, a dire obstacle arose—fearsome demons appeared, intent on disrupting the sacrifice. Disturbed, the sages approached me, seeking help against this demonic menace. Moved by their plight, I created, through my power of illusion, a woman radiating delight. Her very presence was so potent that the demons were destroyed simply by beholding her. After this, I entrusted the woman to the sages, instructing them to take her with them. Thus, by my command, they returned, carrying the illusion with them. This wondrous being is known as Ajaikā, dark and red in form, and also called Muktakeśī. To this day, she abides in her own form. She is the very embodiment of delusion for the three worlds, capable of assuming any form she desires. By her power, even the greatest of sages became unsettled in their minds. Nevertheless, the sages, having been initiated anew for sacrifice, returned to the Gautamī, that best of rivers. Yet again, the demons appeared, seeking to destroy the sacrifice. Near the Yakṣa enclosure, the foremost among the demons saw the illusion and began to dance, sing, laugh, and even weep, overcome by her presence. Empowered by the great illusion of Māheśvarī, the demons became exceedingly arrogant. Among them, Śambara, the mighty lord of the demons, stood out. In his pride, he devoured the woman of illusion—a spectacle so astonishing that all who witnessed it marveled at the power of illusion. With the sacrifice on the verge of destruction, the sages sought refuge in Viṣṇu. Responding to their plea, Viṣṇu gave them his discus to protect them. In the ensuing battle, the discus cut down the Rākṣasas, Daityas, and Dānavas. Terrified by its power, the foremost among the demons perished. Afterwards, through the great sacrifice performed by the sages, Viṣṇu’s discus, the Sudarśana, was ritually purified with the waters of the Gaṅgā. From that time onward, the place became known as Cakratīrtha. There, bathing and offering gifts grants one the fruit of a completed sacrificial session. Indeed, there were five hundred sacred bathing places at Cakratīrtha, each a destroyer of sin; bathing and giving gifts at each one leads to liberation. There is also a place called the meeting of Vāṇī, where Hara, the Lord of Speech, resides. This holy place frees one from all sins and grants all desires. By bathing and giving gifts there, even the gravest sins—including brahminicide—are destroyed, as is told in the dialogue of Brahmā and Viṣṇu and their mutual greatness. At that sacred spot, the great god appeared between them in the form of light. There, their auspicious daughter, the divine speech, spoke these words: each of them, Brahmā and Viṣṇu, declared, “I am the greatest.” To resolve their dispute, the divine speech said, “Whoever perceives the end of this light will be the elder.” She continued, “He will be the elder; therefore, you should not quarrel.” At her words, Viṣṇu went downward while I ascended upward, each seeking the end of the light. Viṣṇu quickly returned and sat beside the light, unable to find its end. I, too, went farther and farther, but at length, weary, I returned, unable to glimpse the Lord’s end. Yet, in my mind, I believed I had truly seen the end. Thus I thought, “My seniority over Viṣṇu is now established.” But, O wise one, how could I, whose mouths are truthful, utter a falsehood, even under pressure? There is no sin greater than falsehood. Still, I created a fifth mouth, terrifying in the form of a donkey, and resolved to speak an untruth with it. After much deliberation, I addressed Hari, the Lord of the worlds, seated there, and said, “I have seen the end; therefore, Janārdana, my seniority is established.” As I spoke, both Hari and Śaṅkara stood at my side. The two then assumed a single form, radiant like the sun and moon. Astonished and afraid, I listened as both Lords of the universe, angered, spoke to the divine speech: “You, wicked one, become a river, for there is no sin greater than falsehood.” Overcome with distress, she took the form of a river. Witnessing this, I was again astonished and fearful, and spoke to her, “Because you have spoken falsely while standing in the speech of Brahma, though you are virtuous, you shall become invisible and take a sinful form, without doubt.” Knowing this curse, those two deities, Hari and Hara, bowed down and sought release from it, repeatedly praising me. Pleased, the two gods of gods, worshipped by the immortals, spoke affectionately: “O auspicious one, when you join with Gaṅgā, purifier of the worlds, your form will be restored, for you are pure and radiant.” Accepting their words, the goddess united with Gaṅgā. Thus, Bhāgīrathī and Gautamī regained their own forms. O Brahman, that goddess attained what is difficult even for the gods. In Gautamī, she is renowned as Vāṇī, bestower of merit; in Bhāgīrathī, she is called Sarasvatī. In both places, the confluence is famous and worshipped by the world. Thus, the confluence of Sarasvatī and the confluence of Vāṇī are celebrated, for there the goddess Vāṇī—Sarasvatī by speech—joined with Gautamī. Everywhere, that holy place is worshipped. There, having worshipped Śiva, the Lord of Speech, the curse was finally removed.