Narada, the sage, listened intently as the teachings unfolded. He heard how those who undertake fasting, initiation, and consecration—practices honored by Indra—find their worlds inexhaustible, and all desires fulfilled. If one performs these sacred acts for twelve years, he rises above the state of heroism, walks the path of purifying dharma, and is honored in the heavenly realms. Narada learned that the best among the twice-born, those who recite the meritorious teachings of Brihaspati, experience an increase in four blessings: lifespan, knowledge, fame, and strength. Narada then addressed the king, explaining that this treatise on dharma, composed by Brihaspati, had been imparted to him in its entirety by Mahesha, for he was a devoted disciple. Moved by these revelations, Narada sought further wisdom from Mahadeva. “O Lord of all,” he asked, “please tell me in detail about the vow called Trisprisha, by hearing which the world is instantly freed from the bondage of karma.” Mahadeva replied, “Listen well to the great vow called Trisprisha. It removes all heaps of sin, destroys great suffering, and is the very incarnation of Krishna. For those who seek worldly wishes, it grants them; for those who are dispassionate, it bestows liberation. Hear, O Brahmin, as I speak about this vow.” “In the age of Kali,” Mahadeva continued, “Kesava is directly worshipped by one who daily recites the Trisprisha. Even if other rituals are neglected, merely uttering the name of Trisprisha destroys all sins—there can be no doubt. Not by Agamic rites, nor by Puranas, nor by sacrifices, nor by ten million pilgrimages, nor by countless vows honored even by the gods, does liberation arise if Trisprisha is not observed. The Lord of gods has declared that the Vaishnavi tithi exists for the sake of liberation.” He explained further, “The knowledge of Samkhya is difficult for twice-born men, especially in the age of Kali, for there is little restraint of the senses or steadiness of mind. For those separated from sense objects, lacking meditation and concentration, and attached to enjoyment of desires, the Trisprisha bestows liberation. Long ago, the Four-faced One told me this in the ocean of milk, when the Lord with the discus, in the form of a fish, addressed those who had taken refuge.” “Even those who perform the Trisprisha while engaged with sense objects, I grant them liberation, even if they lack Samkhya knowledge. For those attached to enjoyment, Trisprisha bestows liberation. Many assemblies of sages have practiced this, O great sage. If Trisprisha occurs in the bright fortnight of Karttika, then with Soma or even with the offspring of Soma, it destroys millions of sins.” Mahadeva illustrated its power: “For one who observes its fast, even if involved in killing, the skull of Brahma instantly falls from the hand of Maheshvara to the earth. Freed from countless heaps of Kali’s sins, the goddess traverses the three paths by the instruction of Madhava, through the complete observance of Trisprisha. The eight killings of Bahuvirya from previous births were destroyed by the instruction of Bhrigu, through the complete observance of Trisprisha. A Brahmana killed in the forest by Satayudha was freed from the sin of Brahminicide by the complete observance of Trisprisha. By the instruction of Shakra, the killing arising from Namuci was destroyed, O chief among sages, by the complete observance of Trisprisha. Sins such as Brahminicide are dissolved by the complete observance of Trisprisha—what need is there to speak of other sins?” He emphasized, “Not at Prayaga, nor at Kashi, nor at the Gomati in the presence of Krishna, does liberation arise if Trisprisha is not observed. By dying at Prayaga or at the Gomati in the presence of Krishna, or even by merely bathing in the Gomati, eternal liberation is attained. Even in one’s own house, liberation arises by the complete observance of Trisprisha, for one living amidst sense objects and engaged in enjoyment of desires. Even for one who has turned away from sense objects, liberation is difficult to obtain through Samkhya; therefore, O foremost of Brahmanas, perform the Trisprisha, which bestows liberation.” Narada, eager to understand, asked, “O best of gods, what is that great vow called Trisprisha, which you have now described to me as granting liberation to the twice-born?” Mahadeva replied, “O Brahmin, long ago, out of compassion for you, Madhava spoke to Jahnavi on the eastern bank of the Sarasvati about the sacred bath called Trisprisha.” Jahnavi, the river goddess, spoke to Hrishikesha: “In the age of Kali, countless multitudes of sins—including the killing of Brahmins and other such acts—cling to those who bathe in my waters, O Hrishikesha. Because of the hundreds of faults and sins of those people, my body has become tainted; O Garuda-bannered Lord, how will my sin be removed?” Eastern Madhava comforted her, “I will tell you, do not doubt, my daughter, do not weep. My abode is Shyamovata, and the Eastern Goddess stands before me. The daughter of Brahma flows there, and the Queen of the gods is seen ahead; bathe there daily, and you will become purified. Where the Eastern daughter of Brahma is, there I am—of this there is no doubt. Together with the gods, I dwell there, endowed with hundreds of millions of sacred fords.” He assured her, “That place, dear to me, is pure and destroys millions of heinous sins; I have granted it with satisfaction, for you are dearer to me than life. O Jahnavi, thousands of millions of sacred fords always remain by my command in the waters of the Eastern Sarasvati.” Madhava enumerated the sins washed away: “From killing a Brahmin, drinking liquor, killing a cow, killing an outcaste, stealing Brahmin’s wealth, failing to honor one’s parents, neglecting religious rites, betraying one’s teacher, eating forbidden food, and committing all kinds of sins, O daughter of Brahma—the Eastern daughter of Brahma removes sins by a single bath before me. Bathe, O best of rivers, and you will become free from sin.” Jahnavi then asked, “O Lord of the gods, I am not able to come here always; tell me, O Madhava, how sins are destroyed here.” Thus, the sacred wisdom of the Trisprisha vow was revealed, its power to liberate and purify proclaimed to Narada and to Jahnavi, establishing its supreme place among all rites and vows, and its unmatched ability to grant liberation—even in the darkest age of Kali.