When King Yayāti heard the curse pronounced by the wise Śukra, he approached him with hands joined in reverence and spoke humbly, “O revered one, I have neither committed any offense nor harbored anger, nor acted unrighteously. Only those who truly act against dharma deserve punishment from the great-souled. How is it that you have cursed me, who has always followed the path of righteousness? O best of Brāhmaṇas, Devayānī has spoken falsely against me.” Yayāti continued, “Therefore, O noble Brāhmaṇa, it is not right that I should be subjected to this curse. Even the learned, when deluded, may become angry at the innocent—if that happens, what can be said of the ignorant, whose minds are consumed by hatred?” Upon hearing Yayāti’s words, Śukra remembered, with an intensity that burned both day and night, the many wrongs his daughter had suffered. But then, calming himself, Kāvyā spoke to the king, saying, “I am no longer angry. By her actions, I now know the truth of what has happened; I do not speak untruth. The curse I have uttered must stand, but hear now the favor I grant you: to whichever son you choose, O king, you may transfer this old age that has come upon you. By my boon, let your old age go to that son.” Yayāti, grateful yet cautious, respectfully addressed his father-in-law again, “Let that son who willingly, with devotion, accepts this old age from me become king, O preceptor of the Daityas; may this be sanctioned by you. But if any son refuses my request, O teacher, grant me the power, with your permission, to curse him in turn.” Śukra, the descendant of Bhṛgu, agreed: “So be it.” Thereupon, Yayāti summoned his sons and addressed his eldest, “Yadu, take upon yourself the old age that has come to me by curse. You are the eldest, wise in all matters, mature, and leader among your brothers. A father is truly a father when his son obeys his command.” But Yadu refused his father, saying “No.” Yayāti, sorrowful, cursed Yadu and then turned to his next son, Turvasu, making the same request. Turvasu too declined to accept his father’s old age, and Yayāti, cursing him as well, turned to Druhyu. Druhyu also refused the old age that would wither his beauty, so Yayāti spoke to Anu, asking him to accept the burden. Anu likewise replied, “No.” Yayāti, after cursing him, finally turned to his youngest, Puru. Puru, filled with devotion, gladly accepted his father’s old age. For a thousand years, as long as Yayāti was pleased, Puru enjoyed all the pleasures and joys of youth. Yayāti, restored to youthful vigor through his son’s sacrifice, delighted in every happiness. At last, having fully satisfied his desires, King Yayāti, also called Nahusha, felt content. In joy, he summoned Puru and said, “O sinless one, I am content with all enjoyment through your youth. Now, my son, take back your youth and return to me my rightful old age.” But Puru replied, “No, father. I am worn down by old age, and it is difficult for embodied beings to escape the transformations that come with time. Old age, when it arrives, must be endured by all; but if one accepts it to serve elders, how can it be abandoned? For embodied beings, death is preferable to the sin of accepting a burden and then casting it away. Or else, O king, I will destroy old age through austerity.” Having spoken thus, Puru departed to the supreme river Ganga, to the southern bank of the Gautami, and there performed great austerities. In time, the god Shiva, adorned with virtues that transcend the worlds, became pleased with Puru’s devotion. Shiva appeared before him and said, “What boon shall I grant you?” Puru prayed, “O lord of gods, remove from me the old age that came by my father’s curse, and also free my brothers from the curses placed on them in anger.” The lord of the universe replied, “So be it,” and destroyed the old age born of the curse, freeing Puru and his brothers from all their afflictions. From that time, that sacred place became known as the destroyer of old age and disease. Even remembering it dispels premature aging and similar afflictions. By these events, it became renowned by many names: Kalanjara, Yayata, Nahusha, Paura, Shaukra, and Sharmishtha. There are one hundred and eight such holy places there, O wise one, each bestowing every accomplishment. Bathing, giving gifts, listening, and reciting there remove every sin and grant both enjoyment and liberation. The story then turns to another sacred event. The union of a pair of Apsaras has been described, and the holy place on the southern bank is so powerful that simply remembering it brings fortune. There is no doubt that one attains liberation there; a man or virtuous woman who bathes and performs rites at that confluence, especially a woman after her monthly cycle, will gain great merit. Even a barren woman will bear a son within three months if she abides with her husband, bathes, and gives gifts there—otherwise, my word would not be true. Now, O Nārada, hear the origin of the place called the Apsaras-pair Tīrtha. A great rivalry arose between Viśvāmitra and Vasiṣṭha. Viśvāmitra, the son of Gādhi, was engaged in severe austerities, observing vows to attain Brahminhood. Indra, seeing his penance, sent Menakā, the celestial nymph, to distract him. “Go to him, O blessed one, and by my command, cause him to fall from his austerity.” Menakā, obeying Indra, succeeded in causing Viśvāmitra to abandon his penance; she bore him a daughter and then returned to Indra’s city. After Menakā’s departure, Viśvāmitra remembered all that had happened and, leaving that place, went to the tīrtha beloved by the gods on the southern Ganges, where Kālañjara and Hara were engaged in austerities. There, Indra, the thousand-eyed, again addressed him, setting the stage for further divine events.