As long as the sacred river continues its journey to the ocean, I have offered a brief account of some hidden and auspicious tīrthas along her course. These places, though secret, are blessed and worthy. The Gautamī River, celebrated in the Vedas and Purāṇas, and revered by sages and the entire world—O Nārada, who among us could ever hope to fully describe her extraordinary greatness? Even for one who approaches her with devotion, there is no fault or deficiency; this is certain. Therefore, for the benefit of the world, only a brief indication of her glory has been given, without excessive elaboration. Who indeed could ever recount the power of each of her tīrthas? Not even Viṣṇu, the Lord of Lakṣmī, nor Śiva, the Lord of Soma, could suffice. Tīrthas arise at particular times and places, endowed with virtues, O wise one, but the Gautamī is ever-beneficial for all people. She remains holy everywhere and at all times—who could possibly enumerate all her virtues? Thus, it is fitting simply to offer salutations to her. Then, Nārada asked, “O Lord of the gods, please tell me 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, through the power of Viṣṇu, Īśa, and you, O supreme god. Again, tell me briefly, for my heart is still unsatisfied.” In ancient times, Gaṅgā was contained in a water pot, then followed the footsteps of Viṣṇu, and, having been honored, resided in the matted locks of Maheśvara. By the radiance of Brahmā, she worshipped Śiva with great devotion, and then reached the sacred mountain, proceeding from there toward the eastern ocean. Upon arriving, this goddess—composed of all sacred waters—grants people their desired wishes; her power is especially distinguished. I do not regard any other pilgrimage in the three worlds as greater than hers; whatever is conceived in the mind is accomplished by her power. Even today, no one can fully speak of her greatness; it is always declared with devotion, for she is truly the supreme Brahman. My conviction is that there is no pilgrimage higher than hers; none can ever be equated with her sanctity. Hearing the praise of Gaṅgā’s virtues, sweet as nectar, from my words, it is wondrous, O sage, that in all three worlds, everyone’s mind finds peace only there. You, Nārada, are the knower and teacher of dharma, wealth, desire, and liberation; you know the Vedas, their secret teachings, and the Purāṇas and Smṛtis as well. Whatever other dharma scriptures are established in your words, and likewise those concerning pilgrimages, gifts, sacrifices, and austerities. 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 held in my mind, I am amazed. The reply came: “Listen, O Nārada, I will declare the supreme secret of dharma. There are four kinds of pilgrimages, and just so many ages. There are three qualities, three kinds of people, 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; though by distinction of means and ends, it appears manifold. Its basis is always twofold: place and time; 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 depend on place. 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. And 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, 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. Through the influence of the ages, differences among castes are established; from qualities and their agents arises a diverse foundation of Dharma. By the influence of qualities, there is both emergence and overcoming; so too for holy places, castes, Vedas, and for heaven and liberation. Through such forms and activities, distinction arises; time is said to be the revealer, and place is called the revealed. Whenever time brings forth manifestation, then that very manifestation occurs, O Brahman; therefore, there is no doubt in this. The form of the gods, according to the age, is Vedic; likewise for actions, holy places, castes, and the order of life. In the Satya age, holy places are revered in the world with three deities; in another age, with two deities; in Dvapara, with one deity. In Kali, nothing is to be known, and now hear something else: in Krita, the holy place is divine; in Treta, it is known as asuric. In Dvapara, it is said to be rishi-like; in Kali, it is called human. Now, O Nārada, I will tell you something else; listen to the reason. What you asked about the Gautami, I will explain to you in detail. When the Gaṅgā, having received Shiva’s head, arrived, O great sage, from that time, the Gaṅgā became dearest to Shambhu. Knowing the mind of the god, she spoke to the elephant-faced one.