A woman of noble lineage, mindful of her virtue, conducted herself with utmost care in her private affairs. If ever her actions were discovered by her attendants, she would rise at once and depart, seeking to preserve her honor. One day, Bṛhaspati, the wise and venerable preceptor, witnessed a wrongful act. Overcome with anger, he cursed the perpetrator and rebuked him harshly for his misdeed. For who, having seen his beloved taken by another, could bear such a thing—even if he were a lord among gods? Even Candra, the Moon, in his wrath, fought for her, unable to endure the affront. Yet, the Moon could not be destroyed by curses, nor by weapons, nor by the spells of the gods. Even the mantras composed by Bṛhaspati could not slay him. Secure in this, Candra took Tārā and brought her to his palace, where he enjoyed her company for many years, as well as that of Rohiṇī, without fear. At that time, Candra stood beyond the reach of gods, immune to their anger, curses, and spells; neither kings nor sages, nor any means—conciliation, division, or punishment—could subdue him. Despite all efforts, Bṛhaspati, the guru, could not reclaim his wife. When every possible means had been exhausted, Jīva recalled the path of diplomacy. A wise person, setting aside pride and accepting even humiliation, pursues his true interest, for to lose one’s purpose is folly. Those who know the ways of the world must accomplish their goals by any means, for the vain and deluded are quickly ruined. With this resolve, the wise Jīva went to Śukra, the preceptor of the Daityas, and informed him of all that had transpired. Śukra, knowing his guest had come seeking aid, welcomed him with honor and hospitality. Once Jīva was seated, rested, and properly received, Śukra inquired about the reason for his visit. Even an enemy who enters one’s house must not be treated with hostility. Thus, Jīva recounted in detail the abduction of his wife, beginning from the start. Hearing these words, Śukra, the great poet, was filled with anger. Nārada, too, upon hearing of this transgression by his disciple Candra, considered it a grave offense. In his fury, Śukra declared, “Only when your beloved wife, wronged by another, is restored to you—then I shall eat, then I shall drink, then I shall sleep, then I shall speak. Bring her here, honor her, and curse Candra for betraying his teacher. Only then, O mighty lord of the planets, will I be satisfied. Listen to my words.” Having spoken thus, Śukra departed, worshipping Śiva with great devotion, and attained supreme power. By the grace of Śiva, who is worshipped by all, he received many boons, for nothing is unattainable for those blessed by Śaṅkara. Empowered, Śukra went with Jīva to the abode of the Moon. There, he loudly cursed Candra: “Hear my words, O Moon! Because you, in sinful arrogance, have committed a deed more wicked than sin itself, be afflicted with leprosy!” Burned by the sage’s curse, Candra was immediately marked with the sign of a deer. Truly, who can escape ruin after betraying a teacher, master, or friend? Stricken by the curse, the Moon abandoned Tārā, and the sage took her back. Śukra then summoned the gods, the sages, and the hosts of ancestors to resolve the matter of Tārā. He questioned the rivers, river-gods, and sacred herbs, seeking a means to purify her. Then a divine revelation spoke to the gods: “If Tārā bathes with devotion in the Gautamī river, she will be purified.” This was declared a supreme secret, not to be shared with anyone, for in all circumstances, Gautamī is the refuge of all. Tārā, with her husband, performed the prescribed bath in the Gautamī. There, a shower of flowers fell, and cries of victory arose from all sides. Once again, the gods, humans, and righteous kings restored the wife of Brahmā to her rightful place, making her pure once more. With Tārā restored and purified by the gods, harmony returned. Thus, that place became a sacred ford, renowned among sages. It became celebrated as the destroyer of all sin, the fulfiller of desires, and the source of joy and welfare for gods and their allies. Especially for Bṛhaspati, Śukra, and Tārā, supreme bliss was attained, and the guru praised the Gaṅgā, saying, “O Gautamī, you are ever worthy of worship, the giver of liberation to all. Especially when I am in Siṃha, you purify the three worlds. You will become the best of rivers, endowed with all sacred fords. Whatever sacred places exist in heaven, on earth, or in the netherworld, will come to bathe in you when I am in Siṃha, O Mother.” The ford named Ānanda brings blessedness, fame, long life, health, prosperity, fortune, and wealth. There, Gautama declared five thousand fords; by remembering or reciting their names, one’s desires are fulfilled. Where Śiva himself resides, and Nandī moves always on the riverbank, that place is called Nandītaṭa, and the ford is known as Ānanda, for it brings joy to all. It is called Bhavatirtha, where Bhava—Śiva himself—abides, the soul of all beings, present throughout the universe, whose form is existence, consciousness, and bliss. Now, listen to another most auspicious and meritorious tale. There was a glorious scion of the Solar dynasty, a mighty upholder of the Kshatriya order, known as Pracinabarhi. Accomplished in all duties, he ruled for thirty-five million years. He observed this vow: “When I lose my youth, whether by separation from my beloved wife, sons, or dear possessions, then I shall renounce the kingdom—of this there is no doubt. Such conduct is fitting for the wise, the noble-born, and for men of discernment. Dwelling in solitude, dispassionate after the loss of wealth, even while ruling the earth, one is never truly separated from loved ones.