Once, a remarkable event unfolded at the sacred gathering of sages, known as Ṛṣisattram, where the Seven Sages—accompanied by their wives led by the revered Arundhatī—and the sage Nārada, engaged in deep austerities. There, Bhīmeśvara Śiva himself was present, blessing the assembly with his divine presence. The goddess Gaṅgā, responding to a request, declared, “Bring here all the wives of the Seven Sages, led by Arundhatī, together with their husbands; then I will do so.” She promised to become small and unite with them, and so, surrounded by the sages and their wives, the goddess manifested herself. At that moment, she divided herself into seven streams, and the Gautamī Gaṅgā, now sevenfold, flowed onward to the ocean. Each stream was named after one of the Seven Sages, and thus seven Gaṅgās arose: Vāsiṣṭhī, Dākṣiṇeyī, Vaiśvāmitrī, Vāmadevī, Gautamī (the auspicious one in the middle), Bhāradvājī, Ātreyī, and Jāmadagnī. Bathing, giving, hearing, and reciting at these sacred streams were declared auspicious, and remembering them with devotion fulfilled all desires. Indeed, there was no holier place in all the three worlds for the removal of sins, attainment of enjoyment and liberation, and for the joy of the mind. At this sacred site, the sages performed great sacrifices, each offering according to their heart’s desire. Their sacrificial session was profound, for these sages were seers of truth. Yet, during these rituals, a powerful enemy of the gods appeared—Viśvarūpa. Observing celibacy and austerity, Viśvarūpa humbly honored the sages and questioned them, seeking wisdom: “Tell me, by what means—through sacrifice or austerity—can I obtain a son, strong and unconquerable even by the gods, in accordance with my desire and well-being?” The wise sage Viśvāmitra replied, explaining the nature of action and its results. “Various results are obtained through action, and among the three causes, action is the primary cause. The agent, the material, and the seed—all play a part, yet action alone is not the sole cause. The sufficiency of causes determines the outcome; thus, results depend on action. Action is twofold: that which is being performed and that which has been done. The means prescribed for each is a cause for accomplishment. Whatever intention a discerning being holds while performing an action, that becomes the cause. The results correspond to the intention; if one acts according to rule but without intention, the results will differ, shaped by the nature of the intention.” Viśvāmitra continued, “Austerity, vows, charity, recitation, sacrifice, and other acts yield results according to the intention behind them. Intention is threefold: sāttvic, rājasic, and tāmasic, and the results follow the nature of the action. The condition of actions is manifold, corresponding to intention. Therefore, shape your intention according to your desire, and then act; the giver of results bestows fruits of the same kind if the recipient is engaged in the result. There is no maker of action but oneself, acting according to one’s nature. Actions, along with material and other causes, are distinguished by the qualities of sattva, rajas, and tamas. As actions arise from intention, so too do their results. Action is the cause of righteousness, wealth, desire, and liberation. Action performed with a particular disposition leads either to liberation or bondage; one’s own action, in accordance with one’s nature, bears fruit here and hereafter. Results manifest quickly, following the disposition; though the substance is one, it appears diverse through different dispositions. Whether one acts or enjoys the results, disposition is paramount; act according to your disposition, and you will attain what you desire.” Hearing these profound words, Viśvarūpa undertook severe austerity for a long time, adopting a dark disposition. He performed a terrible and dreadful act, frightening even the gods, while the foremost sages observed and repeatedly tried to restrain him. Driven by anger, Viśvarūpa carried out his dreadful act in the pit and in the fearsome sacrificial fire. Meditating on himself as a terrifying, fierce being dwelling in the cave of his heart, he was immersed in austerity when a bodiless voice spoke: without matted locks, he was not recognized as Vṛtra; in vain did Viśvarūpa offer himself into the sacrificial fire. In that moment, Viśvarūpa became Indra, Varuṇa, and all things—abandoning himself, he offered only his matted locks, and from this act, sin arose. He is called Vṛtra in the Veda, and he too became sinful. Who can know the greatness of the terrible Lord of the universe, who creates all things yet is untouched by attachment? When this was proclaimed, the great sages praised him as ‘He who ceases.’ Having bowed to Lord Bhīma, the sages returned to their hermitages, while Viśvarūpa, mighty and terrible in deed and form, remained. Meditating on himself as the terrible one, with a dreadful form, he offered himself. Thus, the god Bhīmeśvara is celebrated in the Purāṇas. Bathing and giving gifts at his holy site surely grant liberation—of this, there is no doubt.