The sacred river Sarasvatī is known by six alternate names, and from the time she began flowing eastward, her waters have been revered as supremely holy. It is said that anyone who simply stands upon her banks and gazes at her waters receives the merit of performing an Aśvamedha sacrifice—there is no doubt about this blessing. If someone, having crossed the river, bathes there again with focused mind, that person attains the exalted status of an attendant of Brahmā himself. Even the simplest offerings to one’s ancestors—such as vegetables—made at this holy site bring great enjoyment to those ancestors, due to the sanctity of the place. But if the śrāddha rites are performed there according to tradition, the ancestors are elevated to heaven, rescued even from the torments of hell. When, after bathing, one offers pure water mixed with kuśa grass and sesame seeds to the ancestors, they are deeply satisfied. Among all the sacred fords, this place is considered the highest and is known as the original tīrtha, famed above all others on earth. It stands as a veritable treasure-house of dharma and liberation; no other tīrtha surpasses this confluence of Sarasvatī. Those who enter its waters to purify themselves are granted all four aims of life—dharma, wealth, pleasure, and liberation. The results of such bathing are said to equal the gifts of cows and even gold. By performing libations and offering balls of food there, sons can rescue their ancestors from hell and lead them to heaven. Those who drink the waters of Sarasvatī at Puṣkara attain imperishable worlds and are honored by Brahmā and Viśveśa. At Puṣkara, Sarasvatī becomes a ladder to heaven, accessible to the virtuous; sages who know the heart of dharma frequent her at every place, making her pure and present everywhere. Yet, at Puṣkara, Sarasvatī is the purest of the pure, and her presence is easily found in this world. She is rare at Kurukṣetra, Prabhāsa, and even at Puṣkara, but it is at Puṣkara that the tīrtha is established as the foremost of all tīrthas on earth. Attaining the eastern Sarasvatī fulfills all four aims of life. Whoever, after reaching it, seeks another tīrtha is like one who abandons nectar in his hand to seek poison instead. Among all tīrthas, the eastern Sarasvatī is the best, the middle one is middling. The wise are instructed to circumambulate the tīrthas, keeping the smaller one to their right, and to bathe in all three. Offering water mixed with sesame to the ancestors brings boundless reward when they are pleased. One who bathes daily and honors his forefathers—both in direct and reverse order, separately and together—gains great merit. Daily bathing at Puṣkara is prescribed for those desiring the world of Brahmā, for there are three pure peaks and three springs. These are the renowned Puṣkaras: the smaller, the middle, and the eldest Puṣkara, though their origin is unknown. They are called by the names of peaks and auspicious springs, and a man seeking dharma, wealth, pleasure, or liberation gains the fruit unfailingly. One who gives up his body there attains liberation without doubt. Having purified himself and bathed, he should make auspicious gifts to a Brahmin. Even the single gift of a cow, sanctified by mantra, brings attainment of heavenly worlds; there is no need for many words—even at night, the blessings are available to those who seek them. Giving wealth after bathing brings endless happiness, and the sages especially praise the gift of sesame seeds. Bathing is always prescribed on the fourteenth day of the dark fortnight, and offering a ball made of flour or even jaggery for the ancestors there leads one to the world of the ancestors. After reaching the Puṣkara forest and from there Sarasvatī, one is purified for the ancestors. The river Sarasvatī, having entered concealment, set forth facing west. Not far from there, near that Puṣkara, is a place of great beauty—a palm grove adorned with fruits and flowers. After staying there, the goddess entered a forest delightful to sages, filled with flowers of all seasons, and served by siddhas and celestial beings. There flows Nandā, the best of rivers, famed in the three worlds, abounding with fish, crocodiles, and various aquatic creatures, and filled with pure water. At this point, Sūta related that Devavrata asked, “What other river is that excellent one?” Expressing his curiosity to the sage, he inquired about Nandā, also called Sarasvatī—how did she come to be, and why is she considered the best of rivers? Hearing this, Pulastya began to recount to Bhīṣma the ancient story of how Nandā received her name. There was once a king named Prabhaṃjana, ever devoted to the warrior’s vow, mighty and intent on hunting animals in that forest. One day, he spotted a doe standing in a thicket and struck her, as she moved ahead, with a sharp arrow. The doe looked in all directions, saw the king holding his arrow, and addressed him: “What have you done, foolish one? This act is most difficult. I was only offering my lowered breast to my child, and you, in your greed for flesh, struck me swiftly and without fear. A king should not kill such a deer—one nursing her hidden fawn, or one engaged in secret mating—this I have heard before.