At the sacred site of Puṣkara, a remarkable gathering of ascetics and sages took place. They arrived from many places, each bearing unique and varied forms: some with large bodies, others with eyes that protruded; some had long ears, others deformed or even torn ears. Among them were those with elongated foreheads, some with misshapen brows, their tendons and skin openly visible, and their bellies exposed—a testament to their austere practices and purified minds. Drawn by the sanctity of Puṣkara, these “human tigers,” as they were called, assembled on its banks, captivated by the holy radiance surrounding the place. Among them were the great-souled Vālakhilyas, some engaged in crushing stones, others chewing mortar, and some devoted to rigorous purification. There were those who subsisted only on air, others on water, some on leaves; many practiced various disciplines, and some lay directly upon the bare earth. As they gazed into the clear waters of the lake, they saw their own reflections. Instantly, their faces became beautiful, transformed by the sacredness of the place. Marveling at this wonder, they looked at one another in amazement. From that day, the ascetics named this holy site “Face-viewing,” for by seeing their own faces there, their features became radiant and lovely. Having bathed and observed their disciplines, the sages emerged with beauty akin to the sons of the gods, endowed with incomparable virtues. All the forest-dwellers, their bodies now shining, stood together at Puṣkara, dividing the holy place among themselves by the sacred thread they wore. They offered agnihotra sacrifices and performed various rites, reflecting deeply, their austerities having purified them of all sin. Recognizing the greatness of the lake, they declared, “We shall not go to another holy place; this lake is the greatest.” Thus, the twice-born named it “Great Puṣkara.” At the same time, they noticed many hunchbacks gathered near the holy place, and all who were present were filled with astonishment. After giving various gifts and offerings to the Brahmins, they heard of the eastern Sarasvati and, desiring to bathe there, the Brahmins set out. The foremost holy places on the Sarasvati were crowded with groups of Brahmins and adorned with groves of jujube, inguda, kashmarya, plaksha, asvattha, and vibhitaka trees, as well as pauloma, palasha, karira, pilu, and syandana trees. The sacred forests of Sarasvati were further beautified with kapittha, karavira, bilva, amlataka, atimukta, kanda, parijata, and kadamba groves—delightful to all beings, their fruits, leaves, and flowers stirred by the wind and water, and even dantolukhalika trees. The area was alive with the presence of the foremost sages, especially those who pounded with stones, resounding with the chanting of self-study, and filled with hundreds of herds of deer. There, too, were those devoted to non-violence and supreme righteousness. The place shone radiantly and was known as Kanchana, the eastern Nanda, and Vishalaka. At Puṣkara, the Sarasvati flowed in five streams while a great assembly of Brahma was taking place on earth. When the sacrificial enclosure was prepared and the Brahmins and others had arrived, the auspicious day was proclaimed, and all the rules of the gods were observed. As the gods engaged in the sacrificial rite, Brahma himself was initiated there. As Brahma performed the sacrifice, all his desires were fulfilled; whatever he contemplated in his mind—skilled as he was in righteousness and wealth—indeed appeared before him. The twice-born attended to him, while the gods and Gandharvas sang, and groups of Apsaras danced. Divine instruments played splendidly, and by the success of that sacrifice, even the gods were satisfied. All were filled with the utmost wonder—what then of human beings!—as the great sacrifice continued at Puṣkara with Brahma present. Then, O Bhishma, the sages, delighted, addressed Sarasvati as Suprabha and also as Sarasvati. Seeing the river Sarasvati, swift-flowing and shining upon Brahma’s sacrifice, all the sages regarded her as exceedingly great. Thus, at Puṣkara, the best of rivers, Sarasvati, arose for the sake of Brahma and for the satisfaction of the wise. Flowing in five streams, Sarasvati made the holy even holier; she is called Suprabha and Sarasvati. There, the peaceful sages, each expounding different teachings, gathered together and remembered Sarasvati. Invoked by those great, sacrificial seers, the blessed river Sarasvati, filled with devotion and love, appeared in the eastern direction. Honored by the sages, Sarasvati is known as the Eastern-flowing One. Now, O King, hear another wondrous tale of the earth. It is said that once, the brāhmaṇa Maṅkaṇaka was wounded by a blade of kuśa grass, and from the wound on his hand, O King, sugarcane juice flowed forth. Seeing this astonishing sight, Maṅkaṇaka was overcome with joy and began to dance. As he danced, all that was movable and immovable in the world—indeed, the entire world itself—danced with him, bewildered by his radiance. The gods led by Indra, and the ascetic sages, were amazed. Brahma was informed of this marvel: “He should not dance in this way.” At Brahma’s command, Rudra was sent for the sake of the sage. “He must not dance so fiercely; you should tell him this,” Brahma instructed. Rudra went and, seeing the sage overwhelmed with joy, asked, “O best of brāhmaṇas, for what reason are you dancing? As you dance, the whole world dances with you.” Even when restrained, the excellent sage continued his dance and replied, “Do you not see, O god, that sugarcane juice flows from my hand?