O wise Nārada, listen as the ancient wisdom unfolds. There exist three qualities and three types of people, eternal gods, and four Vedas united with the Smṛtis; these four are declared as fundamental. There are four aims of life, and speech too is of four kinds; likewise, O Nārada, the qualities are four and equal in their nature. Dharma is universal everywhere, for dharma is eternal; though it appears manifold due to differences in means and ends. Its foundation is always twofold: place and time. Dharma based on time is ever fluctuating—sometimes diminished, sometimes increased. With each passing age, a quarter of dharma is lost, O wise one, and both time and place influence its strength. Dharma rooted in time is always established in a place; when the ages decline, it is not diminished in certain places. If both place and time are lacking, dharma ceases to exist. Therefore, dharma based on place is firmly established in its fourfold form. In places, dharma persists as pilgrimage; in the Krita age, dharma stands firm, holding both place and time together. In the Treta age, dharma stands with one foot less, that foot diminished by a measure. In Dvapara, dharma remains in the land with only half its strength. In Kali, dharma moves precariously on just one foot; yet, one who knows this dharma does not suffer loss. Through the influence of the ages, differences among castes arise; from qualities and their agents comes a diverse foundation of dharma. By the influence of qualities, there is both emergence and overcoming—so too for holy places, castes, the Vedas, and for heaven and liberation. Through such forms and activities, distinctions arise; time is called the revealer, place the revealed. Whenever time brings forth manifestation, then that very manifestation occurs, O Brahman; thus, 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 with three deities; in another age, with two; 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 asuric. In Dvapara, it is said to be rishi-like; in Kali, it is called human. Now, O Nārada, listen to the reason. What you asked about the Gautami, I will explain in detail. When the sacred Ganga, having received Shiva's head, arrived, O great sage, from that moment she became dearest to Shambhu. Knowing the mind of the god, she spoke to the elephant-faced one. Uma, ruler of the three worlds, mother and benefactor of the universe, peaceful and famed as Shruti, bestower of enjoyment and liberation, spoke to her son. Hearing his mother’s words, the elephant-faced one replied, “Mother, instruct me what should be done; I will accomplish it without doubt.” Uma said 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 command, 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.” Ganga was brought by the revered sage Gautama, honored by the world and benefactor of the three realms, through gentle means and his powerful words, revered with the radiance of Brahman. Having worshipped the Lord of the gods, Bhava, with austerities and hymns, when Shankara was pleased, he spoke to Gautama at that time, “Choose boons, auspicious and dear, whatever your mind desires; whatever you wish, I shall grant you today, O great-minded one.” Thus addressed by Shiva, Gautama replied, “O Shankara with matted locks, grant me the holy Ganga; what need have I for any other boon?” Again, Shambhu, benefactor of all worlds, spoke to him, “You have not asked anything for yourself; therefore, ask for something difficult to obtain.” Gautama, steadfast in spirit, with joined palms, spoke to Bhava, “This alone is difficult for all: to see you. By your grace, O Shankara, I have attained this today. Even by remembering your feet, the wise become fulfilled; what then, when seeing you directly, O Great Lord?” When Gautama spoke thus, Bhava, filled with joy, said, “For the benefit of the three worlds, you have made this request.