In ancient times, a spirited debate arose among the sages: some declared the waters to be the greatest, while others insisted that fire held the highest place. With earnest voices, they discussed the merits of fire and water, each extolling their chosen element. Those who championed fire spoke with conviction. “Where would life be without fire?” they asked. “Fire is the very essence of existence; all things are born from it. Fire is both the self and the recipient of offerings.” They explained that fire sustains the world, serving as the light of the universe. No purifier, no deity, they claimed, could surpass fire. Fire was hailed as the inner light, the supreme radiance, without which nothing could shine across the three worlds. Thus, they concluded, nothing is greater than fire, which stands preeminent among beings. Just as a seed is sown in a field, fire’s power begins with the body and belongs solely to itself. It is the mouth of the gods, and nothing is known beyond its reach. Yet, others versed in the Vedas proclaimed water to be foremost. “Food is produced by water,” they said, “and purity is born from water. Everything is sustained by water; waters are remembered as mothers. Those who know ancient lore say that water is the life of the three worlds.” They spoke of immortality arising from water, of plants originating from it. Some declared fire to be the eldest, others claimed water was the most ancient. The debate grew intense. The seers, learned in the Vedas and holding opposing views, approached me and asked, “Tell us, O lord of the three worlds, whether fire or water is superior.” I addressed the assembly, steadfast in their vows, and said, “Both are most worthy of reverence; from both, the universe arises. Offerings to the gods and ancestors, immortality, life, and bodily support—all are born from both fire and water. There is no distinction between them; their preeminence is equal. By my words, neither is superior.” But the eminent seers were dissatisfied. Still seeking a definitive answer, they went to Vāyu, the life-breath, and asked, “Whose preeminence is it, O Vāyu? The truth abides in you.” Vāyu replied, “Fire is the eldest; everything is established in fire.” Not content, the sages turned to the earth, saying, “O Earth, speak the truth: whose preeminence is it? You are the support of all that moves and does not move.” The earth, with humility, answered, “Even I have the eternal goddesses, the waters, as my support. Everything is born from water; preeminence is established in water.” Still unsatisfied, the sages departed and praised the One who lies upon the Ocean of Milk, the bearer of the conch, discus, and mace, with hymns of devotion. They sought the imperishable, eternal, immeasurable One, whom the seers declare is to be known by the Vedas, and by resorting to whom all attain their desired goal. “That true reality, that refuge, we seek,” they proclaimed. They addressed the being who is the source of all, the great elements, and the world-principle. His form as Vishnu is not found by yogis; to speak of that, the sages had come—“Speak the truth, O abode of the universe.” They acknowledged, “You are the inner self of all embodied beings; you alone are everything, and all is in you, O Lord. Yet, no one truly knows you, O wondrous one, because of the power of your own nature.” At that moment, the divine, bodiless speech—the mother of the world—spoke: “Whichever of the two is first attained through austerity, devotion, and discipline—that one is said to be the elder and foremost.” Accepting this answer, the revered sages departed, weary and inwardly exhausted, having embraced supreme detachment. They all went to Gautamī, the sole mother of all worlds and purifier of the three realms, intent on performing austerities with self-restraint. There, prepared to worship the deity of water and also fire, those who were worshippers of Agni and those devoted to water gathered. At that sacred place, the divine speech, Sarasvatī, mother of the Vedas, spoke: “Water is the source of fire, and by water, purity is attained. How can there be worship of Agni without water, for both the worshippers of Agni and those engaged in the worship of water? Wherever water is born, there one becomes qualified for action; until then, a man who is impure and unclean is unfit for action. Until one who knows the Veda bathes with faith in cold waters, he is not purified. Therefore, water is considered supreme, remembered as the mother. Hence, the superiority of water over fire, especially as mothers.” Hearing these words, the Veda-knowing sages made their decision: “Let the superiority belong to water.” Where this event occurred at the sages’ gathering, O Nārada, that place became renowned as a holy site of austerity and the site of the sages’ assembly. It is also called the holy site of Agni and known as Sārasvata. Bathing and giving gifts there bestows all desires and is auspicious. There are fourteen hundred holy sites there that grant merit; bathing and giving gifts at those places bring heaven and liberation. At that place, where Sarasvatī removed the sages’ doubts, the river Ganga also joined. Who can describe the greatness of that confluence? On the northern bank of the Ganga is a place renowned as Devatirtha. Its power destroys all sins. There was a king named Arṣṭiṣeṇa, famed for all virtues, and his wife was named Jaya, who was like another Lakshmi herself.