Upon her arrival, the goddess composed of all sacred waters—Ganga—grants people their heart’s desires, her power shining forth with unparalleled distinction. Among all pilgrimages in the three worlds, none is greater than hers; whatever is conceived in the mind is accomplished through her divine potency. Even now, her greatness cannot be fully spoken by anyone; it is always declared with devotion, for she is truly the supreme Brahman. I am convinced there is no pilgrimage higher than hers, and none can ever be equated with it. When one hears the praise of Ganga’s virtues, sweet as nectar, from my words, it is remarkable, O sage, that in all three worlds, everyone’s mind is drawn only to her. You, O sage, are the knower and instructor of dharma, wealth, desire, and liberation; you know the Vedas, their secrets, 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 have become amazed. “Listen, O Nārada,” comes the reply, “I will declare to you 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; by the distinction of means and ends, it appears manifold. Its basis is twofold: place and time, always; the dharma based on time is diminished or increased continually. 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, 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. 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 I will tell you something else, listen, O Narada, to the reason. What you asked about the Gautami, I will explain to you in detail. When the Ganga, having received Shiva's head, arrived, O great sage, from that time, the Ganga became dearest to Shambhu. Knowing the mind of the god, she spoke to the elephant-faced one—Ganesha. Uma, the ruler of the three worlds, mother and benefactor of the universe, peaceful and famed as Shruti, bestower of enjoyment and liberation, hearing the words of the mother, the elephant-faced one spoke: 'Mother, instruct me what should be done; I will accomplish it without doubt.' Uma spoke to her son, who dwells in Maheshvara's matted locks: 'Let the Ganga be brought down by you; truly, she is beloved of the Lord. Again, the Lord always dwells there in wondrous form, O son; wherever Shiva is, there the eternal Vedas are found. There too are all the sages, humans, and ancestors; therefore, turn back the Lord, the god of gods, Maheshvara. When that goddess Ganga withdraws, all the others will indeed withdraw as well. Hear now my words: with all your being, turn her away from Shankara.' Hearing his mother's words, the Lord of the Ganas spoke again: 'The god Shiva cannot be turned away by me, nor can she be withdrawn while Shiva himself remains; even the gods cannot withdraw her. Nor can the Mother of the Worlds be turned away, and there is another reason too: Ganga was brought down before by the great-souled Gautama.' Thus, the story unfolds, revealing the supreme power and greatness of Ganga, the intricacies of dharma across ages and places, and the profound connection between the goddess, Shiva, and the divine beings who honor her presence.