In the sacred land, a magnificent tree stood with countless spreading branches, so grand that it seemed to rival the Four-faced One himself. Nestled in the hollows of its roots were innumerable huts of the twice-born, the brāhmaṇas, living in devotion and study. The air was alive with the voices of delighted gods, their joy echoing through the grove. Though the tree bore no blossoms, it appeared radiant, as if perpetually flowering. Nearby, the best of rivers was adorned with beauty—parrots clung to its branches, jasmine and champaka flowers bloomed, and the fragrance of ketaki blossoms filled the air. Cuckoos gathered like garlands, and the river’s foamy waters resembled blossoms, making her shine as Ganga herself does when adorned by the hare or the plaksha tree. It was here, standing in the water, that the river goddess Sarasvatī addressed Janardana, the divine Vishnu: “Offer that fire; I will fulfill the command of the gods.” Vishnu replied gently, assuring her, “Do not fear burning; the lord of fire is not to be abandoned by you.” He instructed her, “To lead the submarine fire to the western ocean, O auspicious one, proceed in this manner; thus, you will reach the waters, O blessed one.” Then Govinda, another name for Vishnu, placed the submarine fire in a golden vessel and entrusted it to Sarasvatī, the great river. The beautiful-hipped goddess took it and journeyed westward, using her power of concealment to reach the sacred region of Pushkara. At the boundary mountain, the pure river Sarasvatī emerged, and the vast forest of Pushkara, frequented by gods and perfected beings, welcomed her. There, the grandsire Brahmā performed a great sacrificial session. For the success of the foremost sages, Sarasvatī arrived, flooding the fire-pits wherever Brahmā performed sacrifice, and then emerged anew. Thus, in that sacred field, the highly meritorious Sarasvatī arose in Pushkara, her presence filling the place, aided by Vāyu, the life-breath of the world. Having reached that field, Sarasvatī abides there as a goddess, destroyer of sins for mortals. Those who perform virtuous deeds and behold Sarasvatī at Pushkara are spared from dreadful downfall. Any man who, with devotion, bathes there attains the world of Brahmā and delights in his company. Whoever gives delightful curds to a brāhmaṇa there attains the world of Agni and enjoys splendid pleasures. Even one who offers a fine garment to a twice-born receives a tenfold reward for the gift. A pure-minded man who bathes in the Jyeṣṭha pool and offers oblations to his ancestors rescues them all, even from hell. In that pure ancestral field, having attained the holy Sarasvatī, what other sacred place could a man desire? So spoke the son of Brahmā. Whatever fruit is gained by bathing at all sacred places, a mortal attains all that by plunging once into the Jyeṣṭha pool. Why speak at length? Whoever attains the field, the sacred place, and the auspicious path, attains the highest state. Whoever, at the proper time, in the field and at the sacred place, bathes, offers oblations, and gives to a brāhmaṇa there, enjoys endless happiness. In the month of Kārttika, in the bright fortnight, in Vaiśākha adorned by the moon, at the time of lunar or solar eclipse, and in the land of the Kurus, among these fields and sacred places mentioned by the great sages, Pitāmaha declared this to be the most meritorious of all. Whoever, after bathing in the middle pool during Kārttikā, gives wealth to a brāhmaṇa, obtains the fruit of an Aśvamedha sacrifice. Even in the lesser pool, whoever bathes with concentration and gives beautiful rice to a brāhmaṇa quickly attains the delightful world of Agni, and, together with twenty-one generations, enjoys great reward. Therefore, with every effort, a man should firmly set his mind on going to the auspicious Puṣkara. Having reached the Puṣkara forest, where the eastern Sarasvatī flows, one attains pure resolve, memory, wisdom, intelligence, and supreme compassion. These six are declared alternate names of Sarasvatī; from then on, wherever Sarasvatī became eastward-flowing, those who stand on the bank and see the water there obtain the fruit of an Aśvamedha sacrifice—of this there is no doubt. If someone, after crossing over, bathes there again with concentrated mind, that man becomes an attendant of Brahmā. Even honoring ancestors there with simple offerings like vegetables brings great enjoyments by their influence. Those who perform the prescribed śrāddha there lead their ancestors to heaven, rescuing them even from hell’s pain. The ancestors of one who, after bathing, offers pure water mixed with kuśa grass and sesame, become satisfied. Of all sacred fords, this is regarded as the highest; therefore, it is called the original tīrtha, renowned among all tīrthas on earth. Established as the treasure-house of dharma and liberation, there is no tīrtha more excellent than this meeting of Sarasvatī. It grants all four aims of life—dharma, wealth, pleasure, and liberation—to those who enter its waters for the removal of impurity. For them, the result is easily equal to the gift of a cow; the wise say it is equal to the gift of gold as well.