At the sacred confluence where the Sarasvati meets, there exists a holy place known as Brahma Tirtha. It is here that the lord of perfection resides, and this revered site is famed for granting all desires to those who seek it. Among the sages, five tirthas are held as especially sacred: Savitri, Gayatri, Shraddha, Medha, and Sarasvati. These five holy places, when visited for bathing and drinking, purify the devotee entirely, washing away all impurities. These five tirthas are not mere locations; they are the eldest daughters of Brahma, established for the sake of dharma itself. Of these, Brahma created one who surpassed the rest in beauty, a radiant presence among all the worlds. When Brahma beheld this maiden, his mind was unsettled by desire. As he approached her, the young girl perceived his intent and fled. To escape, the maiden transformed herself into a deer, and Brahma, overcome, also took the form of a deer to pursue her. At that moment, Shambhu—Maheshvara, the great lord Shiva—became a hunter, intent on upholding dharma and protecting the innocent. Frightened by Brahma’s pursuit, the five daughters—Savitri, Gayatri, Shraddha, Medha, and Sarasvati—sought refuge in the mighty river Ganga. Maheshvara, still in the form of the hunter, followed to ensure that dharma would be preserved. Taking up his bow and arrow, the lord addressed Brahma, now a deer: “I will slay you,” declared Hara, the hunter. Realizing the gravity of his actions, Brahma ceased his pursuit and gave the maiden to Vivasvat, the Sun. The five daughters, beginning with Savitri, then united and took the form of five rivers. They returned to Brahma’s celestial realm, and where these goddesses converged, five sacred tirthas were established, O Narada. Among these five rivers, Sarasvati holds a special place. Bathing or making offerings at these tirthas brings fulfillment of desires, and these places are renowned for bestowing liberation through actionlessness. There, too, is the Hunter Tirtha, which grants all purposes, and the Brahma Tirtha, remembered for yielding the fruits of both heaven and liberation. One of these is the Shami Tirtha, known for removing all sins. Listen, O Narada, to its story. Once, there was a mighty king named Priyavrata, foremost among conquerors. On the southern bank of the Gautami river, he undertook the sacred initiation for a horse sacrifice, with his priest by his side. When the great ritual commenced, attended by learned priests and sages, Vasishta himself presided as the chief priest for King Priyavrata. At that moment, a fearsome demon named Hiranyakas entered the sacrificial enclosure. The gods, led by Indra, saw the demon and, struck with fear, some fled to the heavens. The sacrificial fire entered the shami tree for protection; Vishnu took refuge in the ashvattha tree, the sun in the arka plant, Shiva in the banyan, Soma in the palasha tree, and the fire entered the waters of the Ganga. The Ashvin twins, taking the sacrificial horse, became the wind, while Yama himself became a crow. Meanwhile, the venerable sage Vasishta, with his staff in hand, restrained the Daityas with his commanding words. The sacrifice was able to resume, and the demon, overwhelmed by his own power, departed. From that time onward, these holy places came to bestow the merit of ten ashvamedha sacrifices. The first of these is the Shami Tirtha, followed by Vaishnava, then Arka, Shaiva, Saumya, and Vasishtha—each capable of fulfilling all desires. When the great sacrifice was completed, the gods and sages, satisfied and pleased, addressed both Vasishta and King Priyavrata. The sacred trees and the Ganges, frequently visited with joy, became central to the performance of the ashvamedha. The gods proclaimed that these holy places grant the same merit as the ashvamedha sacrifice. Thus, O Narada, bathing and giving at these tirthas brings the highest sacred fruit—this is the truth, not mere words. Now, listen to the names of other holy tirthas: Vishvamitra, Harishchandra, Shunahshepa, Rohita, Varuna, Brahma, Agneya, Aindra, Aindava, Aishvara, Maitra, Vaishnava, Yamya, Ashvina, and Aushana. Among these, Harishchandra was a renowned king from the lineage of Ikshvaku. One day, the sages Narada and Parvata arrived at his palace. After honoring them with due respect, King Harishchandra spoke of his heart’s concern: “People strive for sons, but what truly comes of having a son? Will he be wise or ignorant, excellent, average, or otherwise? This is my constant doubt—please enlighten me, revered sages.” Parvata and Narada replied: “O king, the results of having a son are manifold: onefold, tenfold, hundredfold, and even thousandfold. The highest fruit is attained thus. For one without a son, there is no higher world. When a son is born and the father bathes, he attains that world. The fruit of ten ashvamedha sacrifices comes from having a son. Through the son, self-establishment is achieved, and the family’s banner is upheld. The gods became immortal through nectar, but Brahmins and others achieve immortality through sons. A son frees his father and grandfathers from the three debts. Without a son, O king, even heaven and liberation are hard to attain. The son alone is the highest world, the embodiment of dharma, desire, and wealth; he is liberation, the supreme light, the deliverer of all beings. Whatever is given in charity, whatever is offered in sacrifice, whatever birth occurs—if it is without a son, it all seems fruitless to us. Therefore, nothing in all the three worlds is as desirable as a son.” Hearing this, King Harishchandra, filled with wonder, asked, “Tell me, by what means might I obtain a son? Where, how, and in what manner? By any means—effort, mantra, sacrifice, or charity—I must have a son.” The two sages then addressed the king who yearned for a son: “Reflect with a clear mind for a moment, then go to the river Gautami, O giver of honor.