The gods, filled with reverence, addressed Agni, the divine Fire, as their foremost mouth and the first to receive all sacrificial offerings. They declared, “O best of gods, whatever is offered through you, we shall partake of and enjoy.” Pleased by their words, Agni was satisfied, both in this world and the next, in all matters of sacrifice and daily life. By the command of the gods, Agni—knower of all births, radiant with seven flames of blue and red—became fearless and powerful everywhere. He is known as being born from water, from the śamī tree, and from sacrifice itself. The gods drew him forth from water and anointed him, making the radiant one shine even brighter. Thus, Agni became all-pervading, dwelling in both realms, celestial and earthly. When their purpose was fulfilled, the gods departed as they had come, leaving behind a place known as the sacred abode of Agni. There, seven hundred holy sites endowed with virtue came to be. Anyone who, with self-control, bathes and makes offerings there attains the full and flawless merit of an Aśvamedha sacrifice—complete and auspicious. At this very place lies the divine ford, the Agni-tīrtha of Jātavedas, and a liṅga established by Agni himself, resplendent in many colors. Simply beholding this deity grants the fruit of all sacrifices. The Vedic scholars call this place the sacred site of debt-release. Listen, O Nārada, as I describe its nature. There was once a man named Pṛthuśravā, beloved son of Kakṣīvat, who, out of detachment, neither married nor worshipped Agni. Though he was capable, he refrained from marriage and the fire rituals, fearing the responsibilities of inheritance since his elder brother was present. Then, the hosts of ancestors appeared and spoke separately to both brothers, 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, too, said, “Marriage is not suitable for me,” explaining his reluctance due to the presence of his elder brother. Both repeated their reasons to the ancestors. The ancestors then instructed, “Let both sons of Kakṣīvat go to the sacred Gautamī. Let them bathe there, in the Gautamī Ganga, which fulfills all desires, and make offerings with faith. This river, purifier of the three worlds, grants all wishes to those who see, bow to, or meditate upon her. There is no restriction of place, time, caste, or other conditions for entering her waters. Only the eldest, when he is free from debts, truly becomes so.” Following this command, Pṛthuśravā, the eldest, bathed and made offerings at the Gautamī and was freed from all debts to the three worlds. From that time, this sacred place has been called the “debt-releasing ford.” O Nārada, those who bathe and give offerings there are freed from Vedic, ancestral, and all other debts, and attain happiness. Nearby is the meeting place called Suparṇāsaṃgama, as well as Kādravāsaṃgama, where the great god Maheśvara dwells on the bank of the Ganga. There, too, are the seven sacred fire-pits: fierce, Vaiṣṇava, Saura, gentle, Brāhma, Kaumāra, and Vāruṇa. The river Apsarā also joins the Ganga here, and even remembering this sacred place helps one accomplish their purpose. Now, O Nārada, listen to the story of the complete removal of sins. In former times, the great Vālakhilya sages, having been harmed by Indra and giving up half their austerities, approached the sage Kaśyapa. They requested, “By you, let a son be begotten who will humble Indra’s pride; we will give half our austerity.” Kaśyapa agreed, and so he placed an embryo in Suparṇā, and gradually another in Kadrū, the mother of serpents. Before departing, Kaśyapa warned both his pregnant wives, “No fault should occur anywhere, and you must not go elsewhere. If you do, a curse will surely follow.” Yet, as soon as he left, both Suparṇā and Kadrū, proud of their youth and beauty, went to a sacrificial session of sages on the bank of the Ganga, where Brahmas had gathered. Despite repeated warnings from the wise sages, both women misbehaved at the sacrifice and with the offerings, disturbing the Brahmins. Because of their actions, the sages declared that Suparṇā and Kadrū would stand in the apamārga plant by the river and become rivers themselves at that place. When Kaśyapa returned home, the sages recounted all that had transpired, including the curse upon his wives. Kaśyapa, filled with wonder, asked what he should do. The sages, known as the Vālakhilyas, advised him: “Go to the Gautamī Ganga and praise the great Lord Maheśāna (Śiva); then you shall regain your wives.” Out of fear of the sin of killing a Brahmin, the god Maheśvara always abides in the midst of the Ganga, known as Madhyameśvara. Accepting their guidance, Kaśyapa, steadfast in his vows, bathed in the Ganga and praised Maheśvara with sacred hymns: “May Śiva, Lord of all three worlds, who is without even a trace of pride, the accomplished master, creator and sustainer of the universe, and consort of Śivā, be gracious. You alone are skilled in removing the suffering of all beings, both moving and unmoving, who are afflicted by the threefold torments, the heat, and the rays of the sun.” Thus, in these sacred places and through devotion and right conduct, the stories of Agni, the sons of Kakṣīvat, and the wives of Kaśyapa reveal the power of faith, sacrifice, and the grace of the divine in releasing all debts and sins.