King Yayāti, descended from the illustrious line of Nahusha, once found himself burdened by old age as a result of a curse. Troubled by this affliction, he approached the wise preceptor of the Daityas and requested permission: “O revered teacher, if any of my sons refuses to obey my words, grant me leave to curse him.” The sage, a descendant of Bhṛgu, agreed, saying, “So be it.” With the teacher’s blessing, Yayāti summoned his sons and first addressed Yadu, his eldest, known for his wisdom and maturity. “Yadu, take upon yourself the old age that has come to me by curse. As the eldest and chief among my sons, it is right that you accept your father’s command.” But Yadu refused, declining his father’s request. Disappointed, Yayāti cursed Yadu and then turned to his second son, Turvasu, asking the same. Turvasu too would not accept the burden of old age. Yayāti cursed him as well and turned to Druhyu, imploring him to take on the curse. Druhyu, fearing the loss of beauty and youth, also refused. The king then appealed to Anu, who likewise declined. Each time, Yayāti, with sorrow, pronounced a curse upon his son. Finally, Yayāti turned to his youngest, Puru, who accepted the curse without hesitation. Puru took upon himself his father’s old age, and in exchange, Yayāti regained his youth. For a thousand years, while his father’s heart remained unsatisfied, Puru bore the weight of age, and Yayāti reveled in the pleasures and joys of youth. At last, when Yayāti was fulfilled and content, he called Puru to him with great affection. “O sinless Puru, I am now satisfied with all enjoyments through your sacrifice. Return to me my old age, and reclaim your youth.” But Puru, now worn and aged, replied, “Father, I am weary with the burden of old age. The transformations of embodied beings are difficult to resist, and old age, when it comes in due course, must be endured by all. Yet if one has accepted it in service of elders, how can it be abandoned? For embodied beings, death is preferable to the sin of renouncing a sacrifice once made. Otherwise, O king, I shall strive to destroy old age through austerity.” With these words, Puru departed to the sacred southern bank of the Gautami, a branch of the holy Ganga, and there performed severe austerities. His penance was so great that, after a long time, Lord Shiva, adorned with transcendent virtues, appeared before him, pleased with his devotion. Shiva asked, “What boon shall I grant you?” Puru replied, “O lord of gods, please destroy the old age that has come to me by my father’s curse, and also free my brothers from the curses placed upon them in anger.” Lord Shiva, the universal benefactor, granted his wish, erasing the effects of the curses and restoring youth to Puru and his brothers. From that time, the place where Puru performed his austerities became renowned as a destroyer of old age and disease. Even by remembering it, one is freed from premature aging and similar afflictions. This sacred site is known by many names: Kalanjara, Yayata, Nahusha, Paura, Shaukra, and Sharmishtha. There, one finds one hundred and eight holy places, each capable of bestowing every accomplishment. Bathing, charity, listening, and recitation at these tīrthas remove all sins and grant both worldly enjoyment and final liberation. Among these sanctified spots is the tīrtha of the Apsaras-pair, whose union has been described. By remembering this holy place on the southern bank, one becomes fortunate. Indeed, there is no doubt that liberation is attained there. If a man or a virtuous woman bathes and performs rites at that union—especially a woman who bathes after her period—she is blessed; even a barren woman will bear a son within three months if she abides there with her husband, bathing and giving gifts. Such is the power of this tīrtha, or else let my words be proven false. Now, O Nārada, let me tell you why this tīrtha is called the Apsaras-pair. Once, a great rivalry arose between the sages Viśvāmitra and Vasiṣṭha. Viśvāmitra, son of Gādhi, was engaged in severe austerities, striving for the status of Brahminhood. Indra, king of the gods, became anxious and sent the celestial nymph Menakā to distract him. “Go, O blessed one,” Indra commanded, “and cause him to fall from his austerity.” Obeying Indra, Menakā succeeded in breaking Viśvāmitra’s penance, bore him a daughter, and then returned to Indra’s city. When Menakā departed, Viśvāmitra realized what had happened and, leaving that place, journeyed to another sacred tīrtha beloved by the gods, on the southern bank of the Ganges, where Kalanjara and Lord Hara (Shiva) had performed austerities. Again, Indra became anxious and spoke to other apsarases—Urvaśī, Menā, Rambhā, and Tilottamā—urging them to tempt Viśvāmitra. But the apsarases, trembling with fear, initially refused. At last, emboldened, they agreed, saying, “We will go to the son of Gādhi, radiant in austerity, and try to beguile him with dance, song, beauty, and the power of youth. Who could resist, when even the god of love dwells in our glances, smiles, and playful charms?” With Indra’s approval, the apsarases approached the great river and saw Viśvāmitra deep in penance. He stood as unassailable as death itself, like Lord Shiva on earth; for a thousand years, the apsarases could not even meet his gaze. From a distance, they tried to entice him with dance, song, and praise, but when Viśvāmitra, the tiger among sages, noticed them, he was filled with anger. “Who would not be angered by such contrary behavior?” he declared, laughing at Indra’s efforts, though he himself was free from desire. In his wrath, he cursed the thousand-eyed Indra, saying, “You shall become of liquid form, for you came here to make me run.” Yet, when the apsarases pleaded with him, he relented and granted them release from the curse. Thus, the tīrtha came to be known as the Apsaras-pair, and its sanctity endures for all time, bestowing blessings and liberation upon those who honor it with faith and devotion.