Bathing, giving gifts, listening to sacred teachings, and reciting them at that holy place all remove every sin, granting both the joys of this world and the promise of liberation. The story of the pair of Apsaras and the union of their sacred tīrtha on the southern bank has been described. Simply remembering this place brings good fortune. There, without doubt, liberation is attained: whether man or virtuous woman, one who bathes and performs rites at this confluence—especially if the woman bathes after her period—finds release. Even a barren woman, if she abides with her husband, bathes, and gives gifts there, will bear a son within three months; otherwise, these words would not be true. This tīrtha, named after the Apsaras pair, and the reason for its name, I will now explain to you, O Nārada. Listen closely. A great rivalry once arose between the venerable sages Viśvāmitra and Vasiṣṭha. Viśvāmitra, son of Gādhi, was engaged in intense austerities, observing strict vows in his quest for Brahminhood. At this time, Indra, king of the gods, sent Menakā, the celestial dancer, to the gateway of the Ganges. “Go to him, O blessed one,” Indra commanded, “and by my order, cause him to fall from his austerity.” Obeying Indra’s command, Menakā approached Viśvāmitra and succeeded in disrupting his penance. From their union, she bore him a daughter, and then returned to Indra’s city. When Menakā departed, Viśvāmitra, the son of Gādhi, recalled all that had taken place. He left that spot and journeyed to a tīrtha beloved by the gods, on the southern bank of the Ganges, where Kālañjara and Hara were engaged in their own austerities. Once again, Indra, the thousand-eyed, spoke to his attendants. This time, Urvaśī, Menā, Rambhā, and Tilottamā, filled with fear and trembling, hesitated to go. But Indra, lord of Śacī, pressed them further. Proud and deep in their resolve, the Apsaras replied together to Purandara. “We will go to the son of Gādhi, radiant in his austerity, and cause him to fall by our dance, song, beauty, and youthful power. In our glance, smile, speech, and playful charm, the god of love always dwells—who could resist us?” When Indra agreed, they went to the great river and saw Viśvāmitra, the mighty sage, absorbed in his penance. He stood unassailable, like death itself, steadfast as Dhūrjaṭi, and for a thousand years, the Apsaras could not even meet his gaze. Standing at a distance, they performed dance, song, and flattery. But when the tiger among sages finally noticed them, he was filled with anger. Who would not be angered by such behavior? Even the great-armed one, free from desire, laughed at Indra’s attempt. Freed by the two Apsaras, the thousand-eyed Indra, as if speaking, was cursed by Viśvāmitra: “You shall become of a liquid form. Because you came here to make me falter, you shall become light.” Yet, when the Apsaras pleaded, he granted them release from the curse. When the two Apsaras, now in their divine forms, met with the Ganga, by the power of that curse, they instantly became river-forms. Thus, the pair of Apsaras became known as two rivers; from their union came the confluence with the Ganga and Asu. Throughout all worlds, Shiva is renowned as the bestower of enjoyment and liberation, residing there, granting all attainments to those who seek him. There, by bathing and beholding Shiva, one is freed from all bonds. This sacred place is known as Koṭitīrtha, on the southern bank of the Ganga. Merely remembering it releases one from all sins. Where the deity Koṭīśvara dwells, every offering becomes multiplied a crore-fold; there, two crores of auspicious bestowers of blessings are fully present. Let me tell you the story, O Nārada. The eldest son of Kaṇva was famed as Bāhlīka. Kaṇva himself was renowned among people, a master of the Vedas and their limbs. With his wife, also accomplished in the Vedas, he performed rituals and sacrifices. They dwelled on the bank of the Gautamī, honored by the world, performing morning offerings together, focused and devout, sacrificing into the fire. Kaṇva always remained there, sometimes preparing for sacrifice. One day, after offering an oblation into the kindled sacrificial fire, he took the next portion of sacrificial material in his hand. But at that very moment, the fire became extinguished. Absorbed in thought, Kaṇva wondered what should be done, troubled by this interruption. Between the two oblations, the sacred fire had gone out. He pondered: another fire should be obtained, both according to Vedic and worldly custom. Where should the second oblation be offered? Where should the next fire be obtained? As he deliberated in distress, a divine voice spoke. “You must not obtain another fire here; whatever remnants remain nearby will suffice. When the wood is half-burnt, O king of Brahmins, offer the oblation.” Kaṇva objected, but the divine voice spoke again. “The son of Agni is Hiraṇya; the father is also the son. What is given to the son, for the beloved, will be for the father’s pleasure. One should give to the father, and the son should give; it will be multiplied a crore-fold in delight.” Thus spoke the divine voice, and all the great sages concurred. They determined the entirety of righteousness and acted as prescribed. Knowing this, in this world, what is given to the son becomes the father’s. By the benefit of children and similar blessings, the affection of parents arises as it should—not by any other means in this world. This is well known.