When Agni’s beloved brother, Jātavedas, died, Agni was seized by overwhelming grief and anger. In his sorrow, he plunged himself into the sacred waters of the Ganga. The moment Agni entered her waters, a remarkable transformation occurred: both gods and humans released the vital spark of Agni within themselves, and thus they came to be known as “those with Agni’s life.” At the very spot where Agni immersed himself, all the gods, sages, and ancestors gathered together. They realized that, without Agni, life itself could not continue. They praised him fervently, for Agni was their beloved, and seeing him withdrawn into the water, the dwellers of heaven were filled with lamentation. With deep longing, they implored him: “Revive the gods with offerings, the ancestors with ancestral rites, humans with cooked food, and seeds by moistening them!” Their voices rose in supplication, seeking Agni’s return to his essential duties. But Agni, in his sorrow, replied, “He who went, my younger brother Jātavedas, was able. Whatever fate befell him while your work was being done, let that be. Whether that fate is mine or the gods’, I am unable to accomplish your tasks. In all respects, the work belonged to Jātavedas, not to me. Now I have come to this state, but I do not know what will become of me; whether here or elsewhere, I may not have the power to pervade all.” Yet, even in this state, Agni acknowledged, “When an action is being performed, that alone is my course.” The gods and all the sages, full of devotion, spoke to him with gentle words: “We shall grant you long life, delight in your duties, the power to pervade, and strength. We shall also give you the preliminary and concluding offerings, O carrier of oblations. You are the foremost mouth of the gods, the first to receive oblations. Whatever is offered by you, O best of gods, we shall enjoy.” Pleased by their words, Agni’s heart was soothed. He became satisfied, both in this world and the next, in sacrificial and worldly matters alike. By the command of the gods, Agni—knower of all births, radiant with seven flames of blue and red—became fearless and capable everywhere. From that time, Agni was known as being born from the waters, from the śamī tree, and from sacrifice itself. The gods drew him forth from the water and anointed the radiant one. Thus, Agni became all-pervading, dwelling in both realms, and the gods departed as they had come. The place where this happened became renowned as the sacred place of Agni. There, seven hundred holy places endowed with virtue came to be. Whoever, with self-control, bathes and gives offerings there attains the full and flawless fruit of an Aśvamedha sacrifice—a result both auspicious and complete. There, too, is the divine ford, the Agni-tīrtha of Jātavedas. In that place stands a liṅga established by Agni, shining in many colors; by merely seeing that deity, one obtains the fruit of all sacrifices. The knowers of the Veda call this the sacred place of debt-release. Hear, O Nārada, the nature of this holy place. There was a man named Pṛthuśravā, the beloved son of Kakṣīvat. Out of detachment, he neither married nor worshiped Agni. Though the younger brother was capable, he too refrained from marriage and fire rites, fearing the responsibilities of inheritance. The hosts of ancestors then spoke separately to both sons of Kakṣīvat, the elder and the younger, urging them: “Let marriage be undertaken for the removal of the threefold debt.” The elder replied, “No; what debt, and by whom is it incurred?” The younger also said, “Marriage is not suitable for me.” Out of fear of inheritance, the younger deferred to the elder, and both brothers again spoke thus to the ancestors. The ancestors then instructed: “Let both sons of Kakṣīvat go to the sacred Gautamī. Let them bathe in the Gautamī, the river that grants all desires.” They added, “Let those who go to the Gautamī Ganga, purifier of the three worlds, perform bathing and offerings there with faith. The Gautamī, when seen, bowed to, or meditated upon, grants all desires. There is no restriction of place, time, caste, or other conditions for entering her. The eldest who is free from debts becomes so; not otherwise.” So Pṛthuśravas, the eldest, after bathing and making offerings, became free of debts to the three worlds. From that time, the place came to be called the ‘debt-releasing ford.’ By bathing and giving there, one becomes freed from Vedic, ancestral, and other debts, and attains happiness. Nearby lies the meeting place called Suparṇāsaṃgama, and also Kādravāsaṃgama, where the great god Maheśvara resides on the bank of the Ganga. There, too, are the fire-pits: the fierce, the Vaiṣṇava, the Saura, the gentle, the Brāhma, the Kaumāra, and the Vāruṇa. At this spot, the river Apsarā joins with the Ganga; simply remembering this sacred place fulfills a person’s purpose. Now, listen carefully, O Nārada, to the story of the removal of all sins. In ancient times, the Vālakhilya sages, having been harmed by Indra and having given up half their austerities, approached the sage Kāśyapa. They said, “Let a son be begotten by you who will humble Indra’s pride; we will give half our austerity.” The sage replied, “So be it.” The lord of creatures then placed an embryo in Suparṇā, and gradually, in Kadrū, the mother of serpents. To both pregnant wives, the lord of creatures said before departing, “No fault should occur anywhere, and you must not go elsewhere. If you go elsewhere, there will certainly be a curse; there is no doubt.” But as soon as their husband left, both Suparṇā and Kadrū, intoxicated with their youth and beauty, went to the sacrificial session of the sages, who were devoted in spirit. That place was filled with hosts of Brahmas and situated on the bank of the Ganga. And so, drawn by their pride, both wives arrived at the sacred gathering. Thus, the stories of Agni’s sorrow and restoration, the sacred debt-releasing ford, and the meeting of Suparṇā and Kadrū by the Ganga intertwine at these holy places, sanctified by the presence of gods, sages, and the ever-purifying waters.