Having spoken thus and receiving the sacred Soma from the sages, the gods presented it to Indra, the wielder of the thunderbolt. With this, the grand sacrifice of Shatakratu—another name for Indra—was brought to completion. The place where these events unfolded became known as Soma Tirtha. Facing it lies Agneya, a revered spot where Agni, the fire god, is worshipped with great sacrifices. There, Agni is honored and satisfied as desired. By my grace, I have made my presence eternal at that very place, established always for the welfare of the world. Alongside me, Vishnu and Shiva are also ever-present there. For this reason, the site is called Agneya. Next to it is Āditya, a sacred place where the Sun, the embodiment of the Vedas, is to be worshipped continually. At midday, in another form, I—together with Shankara (Shiva) and Hari (Vishnu)—may be seen there. Therefore, at this sacred hour, all people should bow and offer their salutations at this holy site. Because there is uncertainty regarding the form in which Savitṛ, the Sun god, manifests himself, this place is called Āditya. Following that is Bārhaspatya. At Bārhaspatya Tirtha, Brihaspati, the preceptor of the gods, received worship from the deities and performed various sacrifices. Hence, this place became renowned by his name. Simply by remembering this sacred tirtha, the influence of the planets is pacified. Moreover, another tirtha exists at Indragopa, on the excellent mountain. There, on that mountain, the mighty Himalaya himself established a great lingam for another purpose, and this tirtha is known as Adritirtha. Bathing and giving gifts at this holy site grant all desired blessings and auspiciousness. From Brahmādri, the Gautamī Ganga began to flow forth. As long as this divine river continues her journey to the ocean, I have briefly described some of the holy tirthas along her banks—secret and auspicious places. The Gautamī, celebrated in the Vedas, the Purāṇas, and by sages, and revered by the entire world—who, O Nārada, can truly recount her extraordinary greatness? For those who approach her with devotion, there is certainly no fault or shortcoming; of this there can be no doubt. Therefore, I have only given a brief indication of her glory, for the benefit of the world, without excessive elaboration. Who indeed could describe the full power of each of her tirthas? Not even Vishnu, Lord of Lakshmi, nor Shiva, Lord of Soma, is sufficient for such a task. At certain times and places, tirthas arise, O wise one, possessing their own virtues, but the Gautamī is always beneficial to people. She is holy everywhere and at all times. Who could possibly recount all her virtues? Therefore, it is fitting simply to offer salutations to her. At this, Nārada inquired, “O Lord of the gods, tell me about Ganga—the sacred river of the three deities—brought by a brahmana, purifying and auspicious for the world. She pervades both banks at the beginning, middle, and end, by the power of Vishnu, Ishvara, and you, O best of the gods. Please, tell me again, for I am not yet satisfied.” The reply came: “In ancient times, Ganga was contained in a water pot, then followed in the footsteps of Vishnu. After being honored, she dwelled in the matted locks of Maheshvara (Shiva). By the power of Brahma’s splendor, she worshipped Shiva with devotion. Then she reached the sacred mountain and from there made her way toward the eastern ocean. Upon her arrival, the goddess—composed of all sacred waters—grants to people whatever they desire. Her power is truly remarkable. Among all pilgrimages in the three worlds, I do not consider any higher than hers; whatever is conceived in the mind is fulfilled through her grace. Even today, her greatness cannot be fully expressed by anyone; her glory is always spoken with devotion, for she is verily the supreme Brahman. My conviction is that there exists no pilgrimage greater than hers; no other pilgrimage can ever be compared to her. Hearing the praise of Ganga’s virtues, sweet as nectar, from my words, it is no wonder, O sage, that the minds of all beings in the three worlds are drawn only to her. You, O Nārada, are the knower and teacher of dharma, wealth, desire, and liberation. You know the Vedas, their secret meanings, as well as the Purāṇas and Smṛtis. All other scriptures of dharma, those concerning pilgrimages, gifts, sacrifices, and austerities, are established in your words. Tell me, O lord, what is superior among the worship of deities, mantras, and services? Whatever you declare, O blessed one, should be practiced with devotion and not otherwise. O Brahman, you ought to resolve this doubt of mine by your words. Having heard what is desired and cherished in my mind, I am amazed. The reply was given: “Listen, O Nārada, I shall declare to you the supreme secret of dharma. There are four kinds of pilgrimages, just as there are four ages. There are three qualities, three kinds of people, the eternal gods, and four Vedas joined with the Smṛtis; these four are proclaimed. There are four aims of life, and speech is also of four kinds; likewise, O Nārada, the qualities are four and equal in nature. Dharma is universal everywhere, for dharma is eternal; yet, by the distinction of means and ends, it appears manifold. Its basis is twofold: place and time, always. The dharma based on time is continually diminished or increased. According to the ages, a quarter of dharma is diminished, O wise one; likewise, both place and time are important. Dharma based on time is always established in place; when the ages decline, it is not diminished in places. When both are lacking, dharma ceases to exist. Therefore, dharma based on place is firmly established in its fourfold form. That dharma, in places, remains in the form of pilgrimage. In the Krita age, dharma stands firmly, holding both place and time. In the Treta age, dharma stands with one foot less, and that foot is diminished by a measure. In Dvapara, dharma remains in the land with half its strength. In Kali, dharma moves precariously with only one foot. Yet, one who knows such dharma does not suffer loss.