In ancient times, the gods dwelled in heaven, while the earth belonged to the asuras. The asuras, having seized control of the realm of action, spread themselves everywhere upon the earth. Their dominance grew so great that they began to slay those who gave the gods their shares of sacrifice, depriving the entire host of deities of their sacred offerings. Distressed by these losses, the gods came to me, seeking guidance. “What should be done?” they asked, overwhelmed by their plight. I replied to the hosts of gods, “You must defeat the asuras by force in battle. Only then will you regain the earth, your rites, your offerings, and your fame.” With renewed determination, the gods departed, eager for battle, and set forth toward the earth. Meanwhile, the Daityas, Dānavas, and Rākṣasas—proud and united in their strength—also gathered, intent on victory. Among their leaders were mighty warriors: Ahi, Vṛtra, Bali, Tvaṣṭṛ, Namuci, Śambara, Maya, and many others, all filled with pride and resolve. On the side of the gods, Agni, Indra, Varuṇa, Tvaṣṭṛ, Pūṣan, the Aśvins, the Maruts, and the guardians of the worlds assembled, each skilled in their own forms of warfare. The Dānavas stationed themselves in the southern ocean, exerting themselves greatly in preparation for battle, their faces turned toward the southern direction. Trikūṭa, the foremost of mountains, had once been the city of the Rākṣasas. Through its forest, the asuras journeyed together, arriving at the southern ocean. There, on the slopes of Mount Malaya, all the asura hosts gathered, and that region became the meeting place of the gods’ enemies. On the bank of the Gautamī river, Śiva was present among the gods. Thus, the gods assembled there as well, mounting their chariots and gathering at various places along the sandy banks of the Gautamī, their intentions pure. She who is gracious and grants boons to all ancestors was praised by the gods, and after honoring the great Maheśvara, they began to contemplate their safety together. In their anxiety, the gods wondered, “What means do we have, having been forcibly defeated by our enemies? For us, only two outcomes are good—victory or death. For the noble, living under the power of rivals is shameful.” At that moment, O son, a bodiless voice rang out: “Enough of distress, O hosts of gods! Quickly go to the Gautamī. With devotion, worship Hari and Hara, the two lords, there. By their grace on the Godāvarī, nothing is unattainable.” The gods, heeding this divine counsel, pleased Hari and Īśa. Through their grace, the gods attained the victory they desired and, protecting the dwellers of heaven, went everywhere. Where this assembly of gods took place, that holy place became renowned as Devāgama. The seers who know the truth praise Devāgama. There, O Nārada, are eighty thousand liṅgas of Śiva. That mountain is called Devāgama and is also known as Priya. From then on, that sacred region was known as dear to the gods. The offering to the sacred grass and the gathering of the initiated have been described. This holy place, in all the worlds, bestows both enjoyment and liberation. Now, listen as I speak of its true nature, O Nārada, for it is auspicious and destroys sin. On the southern side of the Vindhya stands the great mountain called Sahya. From its feet arise rivers—beginning with the Godā, Bhīma, and Rathī. There, too, flows the pure Virajā, and also the river Ekavīrā. Its greatness cannot be fully described by anyone. On that mountain, in that sacred region, listen carefully, O Nārada. I shall reveal a secret more hidden than the hidden, directly declared in the Veda, auspicious, which neither sages, nor gods, nor ancestors, nor demons know. For your satisfaction, I shall declare it. When heard, it grants all desires: the supreme Person is to be known—unmanifest and indeed imperishable. From that arises another, perishable, endowed with nature; from the formless, the embodied Person was born. From him the waters arose, and from the waters likewise the Person. From those two, the lotus was born, and there, O sage, I came into being. Earth, wind, space, water, and fire—these, O sage, existed before me, as 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. Since I was born from him, I could not see him either. Then, as I remained silent, I heard a supreme voice: “Brahman, create the world, both the stationary and the moving.” I spoke these words, O Nārada: “How shall I create? Where shall I create? With what shall I create this world?” That same voice—the divine nature, prompted by Viṣṇu, the Mother, the Lady of the Universe, She who is the world—spoke to me: “Perform sacrifice; then power will arise in you, without doubt. Sacrifice indeed is Viṣṇu—this is the eternal teaching, O Brahman. What could be unattainable for those who perform sacrifice, in this world or the next?” Again I asked the goddess, “Where and with what should it be done? Tell me that, O greatly fortunate one. How should the sacrifice be performed?” She replied, “The goddess who is embodied as Om, mother-like, pervading the universe—on the field of action, worship here the Lord of sacrifice, the Person of sacrifice. That alone shall be your means; with it, O virtuous one, worship him. Sacrifice, svāhā, svadhā, mantras, brāhmaṇas, offerings, and the like—Hari alone is all; by that, everything of Viṣṇu is attained.” Thus, O Nārada, the gods regained their glory and the sacred teachings were revealed, all through the grace of Hari and Hara and the power of sacrifice.