A group of seekers once approached the eminent sage Agastya with a question that weighed heavily on their minds. With reverence, they asked, “Who is truly called the giver of knowledge—is it Brahmā, Viṣṇu, Maheśa, Āditya, or the Moon?” They pressed further, “Or is it Agni, or Varuṇa, O best of sages? Who bestows knowledge upon the world?” Agastya, patient and wise, replied, “Listen, and I will tell you who the giver of knowledge truly is.” He explained, “That which is water is also known as Agni; that which is Agni is called Sūrya; that which is Sūrya is truly Viṣṇu; and that which is Viṣṇu is Bhāskara. Brahmā is indeed Rudra; and Rudra is all this. That in whom all things exist, that knowledge itself—he is called the giver of knowledge here.” Agastya continued, “There are many types of teachers—preceptors, inspirers, commentators, expounders, and even those who give the body—but among them, the one who gives knowledge is supreme. True knowledge is that by which all division is destroyed. The one, non-dual Śambhu is described by the wise in many ways—with names such as Indra, Mitra, and Agni—because of the delusion created by differences.” Moved by the sage’s words, the seekers sang hymns of praise. Five of them journeyed to the northern Gaṅgā, and five to the southern, each seeking deeper understanding. Following Agastya’s instructions, they worshipped the deities, seated themselves properly, and became absorbed in contemplation of the ultimate truth. Their devotion pleased the hosts of gods, for the role of creator had been established at the beginning of time by the very source of the universe. This was done for the removal of unrighteousness, the establishment of the Vedas, the welfare of the worlds, and the attainment of dharma, desire, and prosperity. Agastya revealed to them, “When the meaning of the Purāṇas, Smṛtis, Vedas, and Dharmaśāstras is fully grasped, then the role of creator of the worlds is desired—and you shall assume such a form. Gradually, you will attain the status of Prajāpati, especially when unrighteousness arises and the Vedas are in decline. When the Vedas are distressed, future Vyāsas will arise among you, whenever dharma wanes or the Vedas are threatened. In those times, these Vyāsas will act for the benefit of all beings. The supreme bank of the Gaṅgā will be the place of their austerities.” He added, “There, Śiva, Viṣṇu, I, Āditya, Agni, and Water are ever present in every form. Nothing is more purifying or greater than these; having attained these forms, it is only the supreme Brahman. Śiva, the all-pervading one and the essence of all beings, especially abides there at that sacred place, out of compassion for all living creatures. Attended by all the gods, he bestows his grace there. Know these as Dharma-Vyāsas and Veda-Vyāsas. That holy place is known by that name in all three worlds—its waters wash away the stains of sin, dispel the darkness of delusion and pride, and grant all attainments to people. It is the unsurpassed Vyasa Tirtha.” In that sacred region, there is also a holy place called Vañjarāsaṃgama, renowned throughout the three worlds and constantly served by sages, perfected beings, and royal seers. Once, Garuḍa, the king of birds, found himself in servitude to the serpents. Burdened by the sorrow of serving his mother, he would often reflect in solitude, sighing deeply. He thought, “Truly blessed are those in this world who have performed meritorious deeds. Only those are fortunate who have never tasted servitude, who have not been subjected to another’s authority. They live happily, singing, sleeping, and laughing—blessed are those who are self-reliant. But shame, shame on those who remain under another’s control.” Overwhelmed by such thoughts, the mighty-minded Garuḍa, sorrowful, approached his mother Vinatā and asked, “Mother, by whose fault—yours, my father’s, or mine—have you become a servant? Please, tell me the reason, for I wish to know.” Vinatā, the beloved mother of Garuḍa and younger brother of Aruṇa, replied, “There is no fault of anyone else; I have declared my own fault. She whose word is overturned becomes a servant—this is what I have learned. I, along with Kadrū, was involved in a wager; by her deceit, I was defeated, and thus Kadrū became my mistress. Fate is powerful, my son—what actions does it not bring about? Thus I became a servant to Kadrū, O son of Kaśyapa; and when I became a servant, you too became a servant, O twice-born one.” Hearing this, Garuḍa was deeply distressed. He remained silent, pondering the mysterious workings of destiny. One day, Kadrū, wishing for the welfare of her own sons and her prosperity, spoke to Vinatā, the mother of the bird. “Your son goes to salute the sun unhindered; ah, even in all three worlds, you are blessed indeed, though you are a servant.” Vinatā, though concealing her own sorrow, was greatly astonished and asked Kadrū, “But why do your sons not go to see the sun?” Kadrū replied, “O fortunate one, take my sons to the abode of the serpents; near the ocean there is a cool lake where they dwell.” Obediently, Suparṇa—Garuḍa—carried the serpents, as well as Kadrū and Vinatā, to that place. Afterward, Kadrū, delighted, spoke to Vinatā, and then addressed Garuḍa, the leader of the birds, with humility. “My sons wish to see the swan, the guru of the three worlds; after offering their respects, they will then proceed to the sun, which is my abode. Please, each day, lead my sons to the solar sphere.” Vinatā, trembling and distressed, replied to Kadrū, “I am not able, O mother of serpents; my son will not lead your children. After seeing the sun god, let them return again.” Thus, amidst these sacred places and the unfolding of destinies, the story of knowledge, devotion, and the mysterious play of fate continued to weave its way through the lives of gods, sages, and all beings.