When the Grandfather Brahmā, his heart overflowing with joy, beheld the foot of the Lord of gods—Viṣṇu himself—he saw upon it the sacred marks of the wheel and the lotus. Overcome with gratitude, Brahmā declared himself blessed. Taking up his own water pot, he reverently washed the Lord’s foot with the water he had kept within, pouring it out with deep devotion. By the power of Viṣṇu, this water became inexhaustible. It poured forth in purity, descending upon the summit of Mount Meru and manifesting as a sacred stream. For the purification of the world, this holy water flowed in every direction: first as Sitā, then as Ālakanandā, and then as Cakṣurbhadrā, each in turn. To the south of Meru, the blissful river was known as Ālakanandā; she became renowned by three names—Tripathagā, Trisrotā—the purifier of all the worlds. In the heavens, she is called Mandākinī; in the netherworlds, Bhogavatī; and in the realm between, she flows as the swift and auspicious Gaṅgā, sanctifying all who encounter her. Witnessing her emergence in the midst of Meru, I, Śiva, for the sake of my own purification, bore her sacred waters upon my head. For a divine thousand years, I held the pure waters of Gaṅgā, and by this act, I attained great auspiciousness and was worshipped throughout all the worlds. Whoever bears upon their head the water of Gaṅgā, which flowed from Viṣṇu’s feet, or drinks of it, will surely be revered everywhere—of this, there is no doubt. Even one who simply utters “Gaṅgā! Gaṅgā!” from hundreds of yojanas away is freed from all sins and attains the realm of Viṣṇu. In time, King Bhagīratha and the great ascetic Gautama, having worshipped me through their austerities, requested that I release Gaṅgā to the earth. For the welfare of all the worlds, I gladly entrusted to them this most excellent river, Gaṅgā, who is forever auspicious and dear to Viṣṇu. Brought down by Gautama, she became known as Gautamī; chosen by King Bhagīratha, she was famed as Bhāgīrathī. Thus, the matchless origin of Gaṅgā has been described. Thereafter, the glorious Nārāyaṇa, the Lord, granted to Bali, king of the Daityas, the splendid realm of Rasātala, out of affection for his devotees, and to all the Dānavas, Nāgas, and Yādavas as well. He established Bali as their king until the great dissolution, for Viṣṇu, in his dwarf form Vāmana—the slayer of Daityas—had accepted the worlds from Bali. Then Viṣṇu, the imperishable, gladly restored the worlds to Mahendra, the son of Kaśyapa. The gods, Gandharvas, and mighty sages praised the Lord with divine hymns and worshipped him, and he condensed his great form so they might behold him. Honored by the gods, Hari vanished from their sight, thus protecting Indra by his might. The lord of the three worlds attained supreme sovereignty. Thus, the glorious story of Vāmana has been told; whatever remains of his glory, O goddess, I shall recount in due order. Thus ends the two hundred and fortieth chapter, called “The Manifestation of Vāmana,” in the dialogue between Umā and Maheśvara, in the Uttarakhaṇḍa of the glorious Padma Mahāpurāṇa. Now, listen further. Rudra spoke: After the wise Mucukunda had slain the Yavana and, in compassion, granted him the boon of liberation, that illustrious descendant of Yadu departed. When the news of the Yavana’s death reached Jarāsandha, that king of wicked intent, he gathered his forces and engaged in battle with Rāma and Kṛṣṇa. In the ensuing conflict, Kṛṣṇa utterly destroyed the entire army of the evil-minded Jarāsandha, and the king of Magadha fell senseless to the earth. After a long time, Jarāsandha regained consciousness; his limbs trembled with fear, and he was unable to face Rāma in battle. Filled with dread, he turned away and fled swiftly, followed by the shattered remnants of his troops, recognizing Rāma and Kṛṣṇa as invincible and mighty. Abandoning any further conflict, Jarāsandha retreated to his own city. Then, the two sons of Vasudeva, Rāma and Kṛṣṇa, together with their army, left the city of Mathurā and entered the city of Dvārakā. There, Indra, out of affection, sent Vāyu to the assembly of the gods, and through their grace, Viśvakarmā crafted a magnificent hall for Kṛṣṇa, adorned with diamonds, beryl, and many seats. Radiant with divine gems and golden canopies, the splendid hall was received with great joy by Ugrasena and the other kings, and the citizens rejoiced as if they were the hosts of heaven. At this time, Raivata, a king descended from the Ikṣvāku lineage, out of affection, gave his own daughter—endowed with all auspicious qualities—named Revati, to Rāma in marriage. Rāma married Revati according to the proper rites and delighted in her, just as Indra delights in Śacī. Elsewhere, the righteous king Bhīṣmaka, ruler of Vidarbha, devoted to dharma, had sons, including Rukma, all of whom were auspicious. Among them, the youngest daughter was Rukmiṇī, of excellent beauty and complexion, born from a portion of Lakṣmī herself, and possessing every auspicious quality. In Rāma’s incarnation, she was Sītā; in Kṛṣṇa’s birth, she was Rukmiṇī; in every descent of Viṣṇu, she is ever his companion. In that age, Hiraṇyākṣa and Hiraṇyakaśipu were reborn as Śiśupāla and Dantavakra. Śiśupāla, mighty and valiant, was born in the Cedi lineage. Rukmiṇī’s father wished to give her in marriage to Śiśupāla, but the beautiful-faced Rukmiṇī did not desire him as her husband. From childhood, steadfast in her vow, she was devoted to Viṣṇu alone. Always worshipping the gods, the maiden Rukmiṇī performed many acts of charity, her heart set on Kṛṣṇa as her chosen lord.