After agreeing to the task, the devoted son hastened to the sacred Ganges, where he bowed reverently to Janārdana, worshipped Śaṃbhu, and undertook rigorous austerities, keeping strict vows. For a thousand years, he labored to free his bound father from the gods, and through his dedication, he regained his kingdom once more. Released from bondage by the grace of Śiva and Īśa, he received his realm from his son, attained the mystical knowledge of the Gandharvas, and became beloved by Indra. From that time onward, the holy places of Śaṃbhu, Vaiṣṇava, and Urvaśī, were collectively known as the Kaitava tīrtha. By the blessings of Śiva, Viṣṇu, and the mother of rivers, nothing is unattainable there. Bathing or giving at this tīrtha brings abundant merit, releases one from sinful bonds, and eradicates all misfortune. Now, the Samudra tīrtha is proclaimed, granting the fruits of all holy places. Listen, O Nārada, as its nature is described. Released by Gautama, the sin-destroying Ganges journeyed toward the eastern ocean for the benefit of the worlds. The divine river, held in a water-pot, was carried upon my head and upon the head of Śaṃbhu, the supreme soul. Born from the feet of Viṣṇu, she was brought to the mortal realm by the great-souled brāhmaṇa, and simply remembering her destroys all sins. Upon seeing the venerable ocean, the teacher pondered what should be done, for she is worthy of worship by all the lords of the world, honored by Brahma and Īśa. He realized that failing to go to her would violate righteousness, for one who, out of delusion, does not attend upon a great soul who comes is at fault. For such a sinner, there is no protector in either world. Having considered this, the Lord of Jewels, humble and embodied, with joined palms, addressed Gaṅgā, the queen of rivers. He said, “Whether the water is in the netherworld, on earth, or in the sky, let it enter me alone here; I will not say anything further. Within me are jewels, nectar, mountains, Rākṣasas, and Asuras; I bear all these and other fearsome beings as well. Within me, Viṣṇu, joined with Lakṣmī, always sleeps; for me, nothing among the moving or unmoving is impossible. One who, out of pride, does not rise to greet a great one who has arrived, falls away from righteousness and attains hell. I do not feel fatigue from bearing them, except for the defeat by Agastya; but you, in your greatness, surpass even these, and so do I. I say to you, O goddess Gaṅgā: come to me in equality and union; I am not able to join with you in many forms. O goddess, you shall come together with me, and I will unite with you, not otherwise; Gaṅgā, if you come in many forms, then consider this.” To the Lord of Waters, who spoke thus, Gaṅgā, the goddess Gautamī, replied, “Do this as I say. Bring here all the wives of the Seven Sages, led by Arundhatī, together with their husbands; then I will do so. I will become small, and then I shall unite with you.” Having said this, the wives of the Seven Sages and the sages themselves gathered around him. The goddess brought her there, and she was divided into seven streams; thus Gautamī Gaṅgā, divided sevenfold, flowed to the ocean. By the names of the Seven Sages, seven Gaṅgās arose: bathing, giving, hearing, and reciting there are all auspicious. Remembering with devotion whatever is done there fulfills all desires; there is no greater holy place than this in the three worlds for removal of sin, attainment of enjoyment and liberation, and joy of mind. The gathering of sages, known as Ṛṣisattram, was where the Seven Sages and Nārada practiced austerities, and where Bhīmeśvara Śiva is present. There, a celebrated event took place, praised by gods, sages, and ancestors. Listen, O Nārada, as this auspicious story, which grants all desires, is narrated. The Seven Sages divided Gaṅgā into seven streams: Vāsiṣṭhī, Dākṣiṇeyī, Vaiśvāmitrī, Vāmadevī, Gautamī in the middle, Bhāradvājī, Ātreyī, and Jāmadagnī. Thus, seven streams were designated. All these great-souled sages performed sacrifices there with their chosen offerings. A great sacrificial session was accomplished by these seers of truth. Meanwhile, at that very place, a powerful enemy of the gods arose. This being, Viśvarūpa, approached the sages’ sacrificial session. Observing celibacy and austerity, he honored them and humbly questioned all the sages in turn, asking, “Please tell me by what means—whether through sacrifices or austerity—a son might be born to me, strong and unconquerable even by the gods, and in accordance with my desire and well-being.” The wise Viśvāmitra replied, “Various results are obtained through action, and among the three causes, action is considered the primary cause. The agent is a cause, and another is also mentioned—the material and the seed; but the wise do not consider action alone as the cause. The causality of actions depends on the sufficiency of causes; presence or absence of results is seen accordingly. Therefore, the result depends on action. Action is twofold: that which is being performed and that which has been done. The means for what is to be done is whatever is prescribed. The existence of those means is a cause for the accomplishment of action in both cases. Whatever a discerning being intends while performing action, that becomes the cause. The fruition of results is said to correspond to the intention. If one performs action according to rule but without intention…” And thus, the story continues, revealing the wisdom and sanctity of the sages, the rivers, and the rituals, all woven together in the tapestry of dharma and divine grace.