Once, Garuḍa, the mighty king of birds, brought forth a wondrous water from the depths of Rasātala, the netherworld. This water, meant to vanquish old age and sorrow, was used to anoint the serpents, and that sacred spot became known as the abode of serpents. The very water Garuḍa brought up is the holy Ganges water, famed for its power to destroy all sins for everyone. Because this water from Rasātala removed the curse of old age from the serpents, it became celebrated as their reviver, a source of renewal and life. For the same purpose—the destruction of old age and sorrow—the river Vaṃjarā sprang up on the southern bank of the Ganges, directly carrying the essence of immortality itself. The Ganges, born of Rasātala, which soothes the pain of old age, poverty, and suffering, is none other than the sacred river that appeared in the world of mortals. What more can be said of the place where these two holy rivers meet? Simply remembering this confluence destroys heaps of sins. Who could possibly describe the merit of bathing there or of giving gifts at that sacred juncture? The wise declare that a hundred thousand holy places are gathered at this spot. Nowhere else can one find a place equal to the confluence with Vaṃjarā, for it bestows all prosperity and utterly destroys every accumulation of sin; even recalling it in thought dispels calamities. In this same region lies a holy place called Devāgama, renowned for granting all desires and well-being. It bestows both enjoyment and liberation to people and brings satisfaction to their ancestors. Listen, O Nārada, as I recount a momentous event that took place there. A fierce rivalry once arose between the gods and the asuras over the possession of wealth. The gods claimed heaven, while the asuras ruled the earth, having seized the realm of action and spread themselves everywhere. The asuras then slew those who offered the gods their shares of sacrifice, depriving all the gods of their rightful portions. Distressed, the gods approached me and asked what they should do. I advised them, “Defeat the asuras by force in battle; then you will regain the earth, your rites, your offerings, and your fame.” Encouraged, the gods, eager for battle, set out for the earth. The Daityas, Dānavas, and Rākṣasas, proud of their own might, also united, determined to gain victory. Among their leaders were Ahi, Vṛtra, Bali, Tvaṣṭṛ, Namuci, Śambara, Maya, and many other valiant warriors, all brimming with strength. On the side of the gods stood Agni, Indra, Varuṇa, Tvaṣṭṛ, Pūṣan, the Aśvins, the Maruts, and the guardians of the worlds, each skilled in the arts of warfare. The Dānavas gathered in the southern ocean, exerting themselves mightily in battle, facing southward. Trikūṭa, the foremost of mountains, had once been the city of the Rākṣasas, and through its forests, all the warriors marched together to the southern sea. There, upon Mount Malaya, all the armies assembled, and that region became the meeting place of the gods’ enemies. On the bank of the Gautamī river, Śiva himself was present among the gods, and the gods gathered there as well. They mounted their chariots and assembled at various places along the sandy banks of the Gautamī, their hearts pure and intentions noble. The river, gracious and bestower of all desired boons to the ancestors, was praised by the gods after they had worshipped the great Maheśvara. Together, they contemplated their safety, pondering, “What means are left to us, now that we have been defeated by our enemies? For us, only one good remains: either victory or death. For the noble, life under the power of rivals is intolerable.” At that very moment, O son, a bodiless voice resounded, “Enough of distress, O hosts of gods! Quickly go to the Gautamī. With devotion, worship Hari and Hara, the two lords, there. By the grace of those two, on the banks of the Godāvarī, nothing is impossible to attain.” Inspired, the gods worshipped Hari and Īśa, and, by their favor, gained the victory they desired. Thus, they protected the dwellers of heaven and spread out in all directions. The place where the gods assembled became renowned as Devāgama, praised by seers who know the truth. There, O Nārada, stand eighty thousand liṅgas of Śiva. The mountain is called Devāgama, and is also known as Priya—since then, it has been known as dear to the gods. The offering to sacred grass and the gathering of the initiated have been described; this holy place, in all the worlds, grants both enjoyment and liberation. Now, listen as I speak of its true nature, which is most auspicious and destroys sin. On the southern side of the Vindhya stands the great mountain Sahya. From the feet of Sahya arise many rivers, beginning with the Godā, Bhīma, and Rathī; there also flow the pure river Virajā and the river Ekavīrā. The greatness of this mountain is beyond description. In this sacred region, listen closely, O Nārada. I shall reveal to you a secret, more hidden than the hidden, directly declared in the Veda, auspicious, and unknown even to sages, gods, ancestors, or demons. For your satisfaction I declare it, for hearing it grants all desires: that supreme Person is to be known—unmanifest and imperishable. From that unmanifest arises another, perishable being, endowed with nature; from the formless, the embodied Person is born. From him, the waters arose, and from the waters, the Person was born again. From those two, the lotus came forth—and there, O sage, I came into being. Before me existed earth, wind, space, water, and fire—these five, O sage, were the first divinities. I saw only these, and nothing else, neither moving nor unmoving; at that time, the Vedas did not exist, nor was I able to perceive anything else.