Hearing Lakṣmī’s words, Daridra, the goddess of poverty, replied with sharp candor. “You are ashamed to admit you are elder, yet you delight in sin, abandoning the Supreme Person,” she accused. “How is it that you, who deceive those who trust you, boast so much? There is no happiness in attaining you—only regret, as with a false teacher. The intoxication that arises from wine is not as fierce as that which comes merely from your presence, even among the wise.” “O Lakṣmī,” Daridra continued, “you always delight most among those who commit evil deeds, while I dwell among the worthy, those steadfast in righteousness. I abide with those devoted to Śiva and Viṣṇu, the grateful, the noble, those of good conduct, the peaceful, and those intent on serving their teachers. I always reside among the virtuous, the learned, the brave, the resolute, and the good; therefore, Lakṣmī, seniority rests with me. I dwell among Brahmins who are pure and observe vows, among mendicants and the fearless. Lakṣmī, listen to your own domain: you abide among those attached to kings, the wicked, the cruel, the malicious, the slanderous, the greedy, the deformed, and the deceitful. You dwell among the ignoble, the ungrateful, those who violate righteousness, betrayers of friends, the undesirable, and the broken-hearted.” As both goddesses argued thus, they came before me. Having heard their words, I addressed them both: “Earth is older than I am, and water is older than earth; only women truly know the disputes among women, not others. Especially among those born from the water pot, the goddess Gautami will declare the decision. She alone removes all suffering, she alone creates doubt. By my command, go to earth together with her.” Obeying my words, they went with the waters to the river Gautami. Earth and water, in turn, clearly recounted their words to Gautami. They reported everything as it happened, bowing to her, and presented the arguments of both Daridra and Lakṣmī, as if mediating their quarrel. While the guardians of the worlds, you, Nārada, the earth, and the waters all listened, then Ganga, praising Daridra, spoke to her, and Gautami addressed Lakṣmī. Gautami extolled the glory of Brahma, the glory of asceticism, the glory of sacrifice known as fame, the glory of wealth, the glory of renown, knowledge, wisdom, and Sarasvatī. She spoke of the glory of enjoyment and liberation, memory, modesty, fortitude, forgiveness, success, contentment, nourishment, peace, the waters, and the earth. She listed the power of ego, medicinal herbs, revelation, purity, night, the sky, moonlight, blessings, welfare, pervasiveness, illusion, dawn, and auspiciousness. “Whatever exists in the world, pervaded by Lakṣmī, whether moving or unmoving—among Brahmins, the wise, the patient, and the virtuous, and among others endowed with knowledge, following enjoyment or liberation, whatever is delightful or beautiful—all that is the manifestation of Lakṣmī. Why speak at length? The entire universe is composed of Lakṣmī; wherever and in whatever anything excellent is seen—all that is of the nature of Lakṣmī; without her, nothing exists. Here, do you not feel shame, O beautiful goddess, competing with her?” Then Ganga turned to Daridra and said, “Go, go,” dismissing the goddess of poverty. From that time, the waters of Ganga became free from the influence of poverty. So long as Ganga is not served, the affliction of poverty remains; but from that time, that sacred ford became the destroyer of misfortune and truly auspicious. By bathing and giving there, one becomes endowed with Lakṣmī and merit. Six thousand fords, honored by gods, sages, and ascetics, bestow all accomplishments at that sacred place, O wise one. That place is known as Bhānutīrtha, bestowing all attainments upon people. There, I will recount this event, the destroyer of great sins. Now hear of a king named Śaryāti, renowned for his supreme righteousness, whose wife Sthaviṣṭhā was unequalled in beauty on earth. A Brahmin named Madhucchandā, best of the twice-born and famed as a descendant of Viśvāmitra, was the royal priest of that king—a brahmarshi, lord among ascetics. The king set out with his priest to conquer the directions. Having subdued the regions, the foremost of kings, stationed on the journey, addressed his noble priest: “What is the reason for your distress? Tell me the cause. O noble one, you alone are honored in my kingdom, possessing flawless knowledge of all sciences. You are free from sin, untouched by sorrow; yet why do you appear as if your mind is elsewhere? The earth is conquered, the kings subdued, and a great cause for joy has arisen here. Why are you emaciated? Tell me the truth.” Then, the best of Brahmins, of great nobility, addressed Śaryāti with words full of affection and love: “Hear, O king, what my wife said to me: as the night was half gone, while I remained, she awaited my return. The mistress of this body, my beloved, waits for me; remembering her words, my body withers. When the agitation of love arises, the lotus-faced one, longing for life, wastes away.” The king, subduer of foes, laughed and spoke to his priest: “You are my teacher and my friend; why do you mock yourself? O great sage, what is the use of my words? For those of great soul, what reliance is there on happiness that perishes in a moment?” Hearing this, the wise Madhucchandā replied: “Where there is harmony between husband and wife, the three aims of life flourish. O King, this is not a fault, but should be regarded as a great virtue.