પવિત્ર તીર્થમાં સ્નાન કરવું, દાન આપવું, શ્રવણ અને પઠન—all these actions remove every sin and grant both worldly enjoyment and liberation. Now, let us hear about the pair of Apsaras and their union, and the holy place on the southern bank; by merely remembering it, one becomes fortunate. There is no doubt that liberation is attained there. Whether a man or a virtuous woman, if they bathe and perform rites at that union—especially when a woman bathes after her period—they are blessed. Even a barren woman, if she abides with her husband, performs bathing and gives gifts, will bear a son within three months; otherwise, my word would not be true. This place is known as the Apsaras-pair Tīrtha, and now I will explain to you, O Nārada, the reason for its name. Once, a great rivalry arose between Viśvāmitra and Vasiṣṭha. The son of Gādhi, Viśvāmitra, was engaged in intense austerities, observing vows to attain Brahminhood. At the gateway of the Ganga, Indra sent Menakā to Viśvāmitra, commanding her, "Go, O blessed one, and by my order, cause him to fall from his austerity." Following Indra’s instructions, Menakā caused Viśvāmitra to abandon his austerities, gave him a daughter, and then returned to Indra’s city. After Menakā’s departure, Viśvāmitra recalled all that had happened and left that place, proceeding to the tīrtha beloved by the gods. He went to the southern bank of the Ganga, where Kālañjara and Hara were engaged in austerities. There again, Indra—the thousand-eyed—spoke to him. Now, Urvaśī, Menā, Rambhā, and Tilottamā, frightened and trembling, said they would not go; but again, the lord of Śacī spoke. Both proud and exceedingly deep, they replied together to Indra, Purandara, "We will go to the son of Gādhi, radiant in austerity, and cause him to fall by dance, song, beauty, and the power of youth." In their glance, smile, speech, and playful charm, the god of love always dwells—who could resist them? When Indra agreed, they went to the great river and saw Viśvāmitra, the great sage, engaged in austerity. He was as unassailable as death itself, standing on earth like Dhūrjaṭi; for a thousand years, they could not even look at him. Standing at a distance, absorbed in dance, song, and flattery, when the tiger among sages saw them, he became filled with anger. Who would not become angry upon seeing such contrary behavior? Even the great-armed one, though free from desire, laughed at Indra. Freed by the two apsarases, Indra, the thousand-eyed one, was cursed by Viśvāmitra: "You shall become of a liquid form." Because you came here to make me run, you shall become light; then, appeased by them, he granted release from the curse. When both apsarases, with divine forms, met with the Ganga, by that curse, they instantly became river-forms. That pair of apsaras became known as two rivers; from them came mutual union, and from them the meeting with the Ganga and Asu. Throughout all worlds, he is renowned as Shiva, bestower of enjoyment and liberation; he resides there, visibly granting all attainments. There, by bathing and seeing him, one is freed from all bonds. On the southern bank of the Ganga, the place known as Koṭitīrtha—just remembering it releases one from all sins. Where the deity Koṭīśvara exists, everything becomes multiplied a crore-fold; there, two crores are fully present among the auspicious bestowers of holy places. Now, listen attentively, O Nārada, as I declare the story. The eldest son of Kaṇva, famed as Bāhlīka; Kaṇva, renowned among people, mastered the Vedas and their limbs. He performed rituals and sacrifices with his wife, accomplished in the Vedas. He dwelled on the bank of the Gautamī, honored by the world, performing morning offerings with his wife, focused, sacrificing into the fire. He always remained, sometimes preparing for sacrifice; having offered one oblation into the kindled sacrificial fire. For giving the next oblation, he took the sacrificial material in his hand; meanwhile, the fire became extinguished at that moment. Then Kaṇva, absorbed in thought, wondered what should be done; he deliberated within, reaching great distress. Between the two oblations, the sacrificial fire was extinguished; another fire should be obtained, both Vedic and worldly. Where should the second oblation be offered, and where should the next fire be obtained? As he pondered thus, a divine voice spoke at that moment. "You must not obtain another fire here; whatever fragments remain nearby will suffice." When the wood is half-burnt, O king of Brahmins, offer the oblation; Kaṇva said 'No,' but the same 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 then all the great sages. Having determined the entirety of righteousness, they acted as prescribed; knowing this, in this world, what is given to the son becomes the father's. By the benefit of offspring and the like, the affection of the parents arises as it should; not by any other means in this world—this is well known.