O best of sages, listen as I recount the sacred happenings of old. Wherever the holy drops from the sacrificial rites fell upon the earth, there arose auspicious fords—tīrthas—each imbued with great merit. To bathe in these places is to receive the fruits of a completed sacrifice. Among these, there is a ford always adorned by the God of gods, Viṣṇu, the wielder of the Śārṅga bow. This ford, with its beautiful series of steps, stands as a gateway for all beings to ascend to Vaikuṇṭha, the supreme abode. In another place, where sanctified kuśa grass had touched the blessed earth, a special offering was established. The rite of kuśa tarpaṇa—offering with kuśa grass—was declared, bestowing abundant merit upon those who performed it. All who are satisfied with the kuśa offering are said to have received its blessings. It was then that the sacred river Gautamī also joined there for another auspicious purpose. When the praṇīta water was present, the gathering of that holy water took place. At the site of the kuśa offering, a ford was established and became known as Kuśatarpaṇa. There, north of the Vindhya mountains, I established a sacrificial post—a yajña-sthāna—revered throughout the world, a divine refuge dedicated to Viṣṇu. A sacred fig tree grew there, inexhaustible and glorious, eternal in its presence, assuming the very form of time. Simply remembering this tree bestows the merit of a great sacrifice. The worship performed here, dedicated to my chosen deity, became renowned as Daṇḍakāraṇya. When the sacrifice was completed, I propitiated Viṣṇu with heartfelt devotion. This Viṣṇu is the very Cosmic Person spoken of in the Vedas—from whom the manifest world arose, from whom even I was born, and by whom all creation is transformed. Having bowed to this Lord of gods, I established the auspicious site of worship, extending for twenty-four yojanas. Even today, O Nārada, three sacrificial pits remain there, each a form of Viṣṇu, the lord of sacrifice and wielder of the discus. From that time onward, the worship of my deity has been proclaimed, and it is said that even a worm or insect dwelling there ultimately becomes eligible for liberation. The Daṇḍaka forest is thus called the very seed of righteousness and liberation. Especially holy is the region embraced by the Gautamī river. Whoever bathes, gives charity, or performs any rite at the confluence of these sacred streams, or even offers kuśa grass there, attains the highest state. Reciting, studying, or even listening with devotion to these stories is known to fulfill all desires, bestowing both worldly enjoyment and final liberation. The wise declare that on both banks of the river there are eighty-six thousand sacred fords, each a place of previously described merit. Among all tīrthas, even in Vārāṇasī, the Kuśatarpaṇa is supreme—there is none like it among all beings, moving or unmoving. Simply remembering this ford destroys even the most grievous sins, such as brahmin-murder; this place is said to be the very gateway to heaven upon earth. This sacred site is also known as Manyutīrtha, the destroyer of all sins. By remembering it, people’s desires are fulfilled and their sins are destroyed. Listen now as I tell you of its greatness. Once, a great battle erupted between the gods and the demons. In that conflict, the gods were defeated and the demons prevailed. Shaken and disheartened, the hosts of gods sought me out, imploring, “Grant us a cause for safety!” I advised them, “Go, all of you, to the Gaṅgā.” There, on the banks of the Gautamī, the gods began to praise Maheśvara, the blissful and ever-effulgent Lord Śiva, who is free from decay and effort, and whose beauty is unending. I assured them, “From Maheśvara, you will obtain the cause of your victory.” So the gods offered their praises, some performing austerities, others dancing, some bathing, and others worshipping. Pleased by their devotion, the blessed Maheśvara, wielder of the trident, appeared before them and said, “Choose whatever you desire.” The gods replied, “O Lord of gods, grant us a mighty leader, one who stands at the forefront of battle, so that by relying on his strength, we may be victorious and happy.” Maheśvara assented, “So be it.” By his own divine energy, the Supreme Lord fashioned a being named Manyu, exceedingly fierce, and appointed him as the leader of the divine army. The gods, after bowing to Śiva, returned to their own abodes, now ready for battle with Manyu at their side. Taking their stand against the powerful Danujas and Daityas, the gods, fully armed, addressed Manyu: “We wish to see your power; afterwards, we shall fight with our enemies. Reveal yourself to us, O Manyu, for we are eager for battle.” Hearing these words, Manyu replied, his face radiant with a smile: “My creator is the Lord of the gods, the all-knowing and all-seeing master, who knows every being, every abode, and all that dwells in the mind. No one can know him, though he knows all at all times. Formless, yet with form, he is the doer, the one who pervades the universe. He is the supreme Lord, manifest and divine, moving through the heavens. Who can truly know his form or the maker of him who is the universe itself? From such a one I am born—how, then, can you truly know me? Yet, if you wish to see, then behold me as I am.” Having spoken thus, Manyu revealed his great and awe-inspiring form, arisen from the third eye of the supreme Lord Bhava. This radiant form is called the very essence of manliness among men, the sense of ego among all living beings. He is the terrible wrath of all, the force that brings about destruction, the blazing representative of Śaṅkara, shining with his own divine energy.