Whoever, with devotion to the Lord of the gods—Śiva in his renowned Bhīma form—recites or listens to this account in this world, is freed from all sins. Such a one, taking refuge in the remembrance of Śiva’s feet, attains liberation itself. The sacred Godāvarī river is ever the destroyer of all sin, bestowing the highest good everywhere she flows, and most especially where she meets the ocean. One who bathes at the confluence of the Godāvarī and the sea, and leaves their body there, departs with merit: they are lifted from even the most intense hells and reach the city of the Lord of the past. Bhīmanātha, who is to be realized through Vedānta and worshipped as Brahman, is verily that Lord; those who behold him are freed forever from the grievous suffering of rebirth and the pain of embodied existence. Once, the Ganga herself—revered and worshipped even by the gods—approached the lord of waters. She was accompanied and praised by all the gods, followed by sages and the hosts of Maruts. Among the sages present were Vasishtha, Jabali, Yajnavalkya, Kratu, Angiras, Daksha, Marichi, Vaishnava, Shatatapa, Shaunaka, Devarata, Bhrigu, Agniveshya, Atri, and the foremost Marichi. With them came Sudhuta, Papa, Manu, Gautama, the Kaushikas, Tumburu, Parvata, Agastya, Markandeya, Pippalada, Galava, and many devoted to yoga. Savamada, Angirasa, the Bhargavas skilled in the Smritis, learned in the Vedas and Puranas, all possessing great knowledge, likewise gathered at the divine river Gautami. With joyful and satisfied hearts, these sages praised her with abundant mantras and Vedic hymns. Witnessing this assembly, Śiva and Hari revealed themselves before the sages. The Adityas, Vasus, Rudras, Maruts, and the guardians of the worlds, all with hands joined in reverence, praised Hari and Śaṅkara together. O Nārada, know that at the seven famous confluences and where the Ganga meets the ocean, these two gods—Śiva and Viṣṇu—are always present. At Gautameshvara, where the great god Maheshvara ever resides, there, too, Madhava is always present with Rāma. There, Śiva is known as Brahmeshvara, established for the good of the worlds. And Viṣṇu is worshipped there as Chakrapani, praised by the gods and the Maruts. That place is called Indra Tīrtha, also known as Hayamurdhaka, where Viṣṇu is present in the form of the horse’s head, together with the gods. It is also called Soma Tīrtha, where Śiva is known as Someshvara. At the request of Indra, Soma, Shravas, the gods, and sages, Soma was entreated, “O Soma, flow forth for Indra.” The seven directions, each with its own sun, the seven officiating priests, and the seven Adityas all prayed, “Protect us, O Soma, together with them.” With the clarified offering received, they asked Soma to protect them, to ward off all harm and enemies. Kashyapa increased the praise with hymns composed by the seers, and all bowed to Soma, king and lord of plants. “I am the poet, the healer,” he declared, “I have gathered the healing herbs, and together we stand, seeking prosperity.” Having spoken thus, and having received Soma from the sages, they gave it to the wielder of the thunderbolt—Indra—and so the sacrifice of Shatakratu was fulfilled. That place became known as Soma Tīrtha, and before it lies Āgneya. There, Agni was worshipped with great sacrifices and satisfied as desired, and by my grace I have always remained there, established eternally for the world’s benefit, as are Viṣṇu and Śiva. Thus, it is called Āgneya; next is Āditya, where the sun, composed of Vedas, is always worshipped. At midday, I—along with Śaṅkara and Hari—am to be seen in another form; therefore, all people should offer their salutations there at that time. Because there is uncertainty about the form in which Savitṛ appears, the place is named Āditya, and next comes Bārhaspatya. At Bārhaspatya, Bṛhaspati was worshipped by the gods and performed many sacrifices. By merely remembering this tīrtha, the planets are pacified. Another tīrtha is at Indragopa on the excellent mountain, where a great liṅga was established by Himālaya for his own purpose, and that tīrtha is called Adritīrtha. Bathing and giving gifts there bestow all desired results and auspiciousness. Thus, the Gautamī Gaṅgā flowed forth from Brahmādri. As long as that divine river flows toward the ocean, I have briefly described some of her tīrthas—secret and auspicious. The Gautamī, renowned in the Vedas, Purāṇas, and by sages, and revered by the world—who, O Nārada, can fully describe her extraordinary greatness? For those who proceed with devotion, there is certainly no fault; thus, only a brief indication has been given for the world’s benefit, without excessive elaboration. Who indeed is capable of describing the power of each of her tīrthas? Even Viṣṇu, Lord of Lakṣmī, and Śiva, Lord of Soma, are not sufficient. At certain times and places, tīrthas arise, possessing their own virtues, but the Gautamī is always beneficial for people. She is holy everywhere and at all times—who can recount her virtues? Therefore, it is fitting simply to offer salutations to her. Then Nārada asked: “O Lord of the gods, tell me further about Gaṅgā, the sacred river of the three deities, brought by a brāhmaṇa, purifying and auspicious for the world. She pervades both banks at the beginning, middle, and end, by the power of Viṣṇu, Īśa, and you, O best of the gods. Tell me again, for I am not yet satisfied.” In response, it was told: Formerly, Gaṅgā was contained in a water pot; then she followed in the footsteps of Viṣṇu, and, having been honored, dwelt in the matted locks of Maheśvara. By the power of Brahmā’s splendor, she diligently worshipped Śiva, then reached the sacred mountain, and from there proceeded towards the eastern ocean.