O Nārada, listen to this wondrous tale. In ancient times, a woman appeared in the form of illusion, her power astonishing all who beheld her. But he—whose might was supreme—devoured that woman, dispelling the enchantment before the eyes of those present. At that very moment, when the sacred sacrifice was threatened with destruction, the sages, seeking refuge, turned to Lord Viṣṇu. In his compassion, Viṣṇu bestowed his divine discus, the Sudarśana, to protect the sages. Armed with this celestial weapon, Viṣṇu’s discus swept through the battlefield, cutting down the Rākṣasas, Daityas, and Dānavas. Such was its terror that the foremost among the Rākṣasas perished, unable to withstand its wrath. When the battle ended, the sages, in gratitude, purified the Sudarśana discus with the holy waters of the Gaṅgā through a great sacrifice. From that time, the place became known as Cakratīrtha—the Holy Ford of the Discus. Whoever bathes and gives gifts there receives the merit equal to a grand sacrificial session. In that sacred region were five hundred holy bathing places, each a destroyer of sin. Bathing and making offerings at each one grants liberation itself. This place is also called the Meeting of Vāṇī, where Hara, the Lord of Speech, resides. It is a tirtha that frees one from all sins and fulfills every desire. There, by bathing and giving gifts, even the gravest sins—such as brahminicide—are cleansed, as recounted in the dialogue and mutual glorification of Brahmā and Viṣṇu. Between Brahmā and Viṣṇu, the great god appeared in the form of a radiant light. At that place, the divine speech, their auspicious daughter, spoke: Each of the two, Brahmā and Viṣṇu, declared, "I am the greatest." To resolve their dispute, the divine speech said, "Whoever perceives the end of this light shall be the elder." She advised, "He will be the elder; therefore, do not quarrel." At her words, Viṣṇu journeyed downward into the light, while Brahmā soared upward. Viṣṇu, moving swiftly, approached and sat beside the light, but could not find its end. Brahmā, unable to see the Lord’s limit despite traveling farther and farther, grew weary and turned back. Yet, in his mind, Brahmā thought he had truly seen the end of the light and thus considered his seniority over Viṣṇu to be established. But Brahmā, whose speech is ever truthful, struggled with the thought of speaking a falsehood. For among all sins, none is greater than falsehood. Still, he created a fifth mouth, fearsome and shaped like a donkey, resolving to utter a lie with it. After much deliberation, Brahmā addressed Hari, Lord of the worlds, who sat nearby: "I have seen its end, O Janārdana; therefore, my seniority is established." As these words were spoken, both Hari and Śaṅkara appeared at his side, merged as one like the sun and the moon. Seeing their unified form, Brahmā was astonished and afraid. Angered, the two Lords of the universe addressed the divine speech: "You, who have spoken falsely, become a river, for there is no sin greater than falsehood." Distressed, the goddess took the form of a river. Witnessing this, Brahmā, filled with awe and fear, said to her, "Because you have spoken falsely while standing in the speech of Brahmā, though you are virtuous, you shall become invisible and take a sinful form, without doubt." Realizing the curse, the two deities—Hari and Hara—bowed down and earnestly praised Brahmā, seeking release for the goddess. Pleased by their devotion, Brahmā relented, and the two gods, worshipped by immortals, affectionately declared, "O auspicious one, when you unite with Gaṅgā, purifier of the worlds, your pure and radiant form will be restored." Accepting their words, the goddess merged with Gaṅgā. Thus, Bhāgīrathī and Gautamī regained their own forms. O Brahman, the goddess attained what even the gods find difficult. In Gautamī, she became renowned as Vāṇī, bestower of merit; in Bhāgīrathī, she is called Sarasvatī. In both places, the confluence is famous and revered by the world. At the confluence of Sarasvatī and at the confluence of Vāṇī, the goddess Vāṇī, Sarasvatī by speech, joined with Gautamī. Throughout the world, this holy place is worshipped. There, having worshipped Śiva, Lord of Speech, the curse was lifted. Brahmā, freed from his fault of speech, returned to his abode. Therefore, to become pure, one should bathe at that holy confluence. By seeing the Lord of Speech there, one attains liberation—there is no further need for gifts, sacrifices, or rites such as fasting. Whoever performs rites at this sacred confluence is freed from rebirth. On both banks are one hundred and nineteen sacred sites, each destroying sins accumulated over countless births. This place is known as Viṣṇu’s holy site. Hear now of what transpired there. A sage named Maudgalya, son of Mudgala, became renowned. His wife was Jābālā, famed for her virtuous children; her father, the venerable sage Mudgala, was celebrated throughout the land. Maudgalya’s own wife was blessed with the auspicious name Bhāgīrathī. Maudgalya, steadfast in his vows, bathed in the Gaṅgā every morning. This was his constant practice: on the bank of the Gaṅgā, with kuśa grass, clay, and Śamī flowers, day and night, he performed his devotions. Following the path taught by his guru, Maudgalya always invoked Viṣṇu in the lotus of his heart. Summoned by the sage’s devotion, the Lord of Lakṣmī, Master of the universe, would hasten to his side, mounted on Garuḍa and bearing the conch, discus, and mace. Honored with great care by Maudgalya, the Lord of the world would recount wondrous stories to the sage, delighting him with divine tales. Thus, the power of truth, devotion, and the sacred confluence continues to sanctify all who approach with reverence.