Hearing the wise words of the sage Viśvāmitra, Viśvarūpa resolved to undertake severe austerities, embracing a dark and somber disposition for a long time. In the presence of the foremost sages, Viśvarūpa performed a terrible and fearsome act—so dreadful that even the gods were filled with fear, and the sages themselves tried again and again to restrain him. Yet, following the force of his own anger, Viśvarūpa continued with this terrible deed, conducting it within a dreadful pit and amidst the terrifying flames of the sacrificial fire. As he engaged in these intense austerities, he meditated upon himself as a terrifying and fierce being, dwelling in the deep cave of his own heart. While he was thus absorbed, a bodiless voice echoed forth. Yet, because he was not adorned with matted locks, Viśvarūpa was not recognized as Vṛtra; and so, his act of offering himself into the sacrificial fire came to nothing. Nevertheless, through this act, he alone became Indra, he became Varuṇa, he became all things; but in abandoning his own self and offering only his matted locks, a sin arose from this act. It is for this reason that he is called Vṛtra in the Vedas, and he too became tainted by sin. Who can truly comprehend the greatness of the terrible Lord of the universe? This Lord, the creator of all things, remains untouched by any attachment. When this truth was proclaimed, the great sages praised him as “He who ceases.” Having offered their respects to the mighty Lord Bhīma, the sages returned to their own hermitages, while Viśvarūpa—mighty and terrible in both deed and form—remained behind. Meditating on himself as the terrible one, with a dreadful form, Viśvarūpa offered himself, and thus the god Bhīmeśvara is celebrated in the Purāṇas. It is said that bathing and giving gifts at his place surely grant liberation, leaving no room for doubt. Whoever recites or listens to this account with devotion to Śiva—the lord of gods, manifest as Bhīma, renowned everywhere—is freed from all sins and attains liberation by taking refuge in the remembrance of his feet. The sacred river Godāvarī is ever powerful, destroying all clusters of sin and bestowing the highest good wherever she flows, most especially where she meets the ocean. Whoever bathes at the confluence of the Godāvarī and the sea and departs this world with merit is freed from all the torments of hell and ascends to the city of the Lord of the past. That which is realized through the teachings of Vedānta and worshipped as Brahman is indeed Bhīmanātha; those who behold him are freed forever from the grievous suffering of recurring embodied existence. Now, there was a time when the revered Ganga herself, worshipped even by the gods, approached the lord of waters. She was accompanied and praised by all the gods, followed and extolled by sages and the Maruts. Among these sages were Vasishtha, Jabali, Yajnavalkya, Kratu, Angiras, Daksha, Marichi, Vaishnava, Shatatapa, Shaunaka, Devarata, Bhrigu, Agniveshya, Atri, Marichi, Sudhuta, Papa, Manu, Gautama, the Kaushikas, Tumburu, Parvata, Agastya, Markandeya, Pippalada, Galava, and many others devoted to yoga. Also present were Savamada, Angirasa, and the Bhargavas, all skilled in the Smritis and Vedas, and well-versed in the Purāṇas. These sages, possessed of great knowledge, all journeyed to the divine river Gautami. There, with joyful and satisfied hearts, they praised her with abundant mantras and Vedic hymns. Seeing this great assembly, both Shiva and Hari revealed themselves to the sages. The Ādityas, Vasus, Rudras, Maruts, and the guardians of the worlds, with hands joined in reverence, praised both Hari and Śaṅkara. O Nārada, at the seven famous confluences, and at the meeting of the Ganga and the ocean, these two gods are always present. At the place called Gautameshvara, where the great Maheshvara is ever present, Madhava too remains always with Rama. In that sacred place, Shiva is known as Brahmeshvara, established there for the benefit of the worlds. There, too, Vishnu is known as Chakrapani, praised by the gods and accompanied by the hosts of Maruts. This site is called Indra Tirtha, also known as Hayamurdhaka, where Vishnu is worshipped as being on the horse’s head, and the gods are present as well. It is also called Soma Tirtha, where Shiva is known as Someshvara. At the request of Indra, Soma, Shravas, the gods, and the sages, Soma was first entreated: “O Soma, flow forth for Indra.” The seven directions, each with its own sun, the seven officiating priests, the seven Ādityas—all were invoked to protect together with Soma. With the clarified offering that Soma received, the gods prayed for protection, seeking to be unharmed and victorious over their enemies. With hymns composed by the seers, Kashyapa increased the praises, and all bowed to Soma, the king who was born as the lord of plants. “I am the poet, then the healer; I have gathered the healing herbs. With many thoughts, seeking wealth, we have stood together like cows,” they declared. Having spoken thus and obtained Soma from the sages, they gave it to the wielder of the thunderbolt, and thus the sacrifice of Shatakratu was completed. This place became known as Soma Tirtha, and before it lies Agneya. There, Agni was worshipped with great sacrifices, and I, too, was satisfied as desired. By my grace, I have always remained there, established eternally for the benefit of the world; likewise, Viṣṇu and Śiva are present there. For this reason, the place is called Āgneya. Next comes Āditya, where the sun—composed of the Vedas—is always to be worshipped. At midday, in another form, I, Śaṅkara, and Hari are to be seen; thus, at midday, all people should offer their salutations there. Because there is uncertainty about which form Savitṛ arrives in, the place is named Āditya, and next comes Bārhaspatya. At that tīrtha, Bṛhaspati was worshipped by the gods; he performed various sacrifices, and so it is known as Bārhaspatya. By merely remembering this tīrtha, the pacification of planetary afflictions occurs. Another tīrtha is present at Indragopa in the excellent mountain, where a great liṅga was established by Himālaya for another purpose. This tīrtha is called Adritīrtha. Bathing and giving gifts at these sacred places bestow all desired results and auspiciousness. Thus, the Gautamī Gaṅgā flowed forth from Brahmādri, sanctifying all who come to her.