There is no gift greater than granting fearlessness to all beings. To give fearlessness to living creatures—whether they move or stand still—is the highest charity. Such a giver is freed from all fears and attains the supreme Brahman. Indeed, there is no charity or austerity that equals nonviolence. Just as the footprint of an elephant absorbs all other footprints in the forest, so too, O tiger, do all dharmas find their fulfillment in nonviolence. The shade of the tree of yoga offers refuge from the threefold suffering of existence. Its flowers are the knowledge of dharma, and its fruits are heaven and liberation. For one scorched by the fires of suffering, the shade of the yoga tree is remembered with longing; and when supreme nirvana is attained, suffering afflicts no more. Thus, the highest good has been briefly described, and though you have grasped its essence, you continue to question me. The tiger then spoke: “Once, I was cursed by a deer and condemned to live as a tiger. Because I killed other creatures, all memory was lost to me. Yet, through your company and your teachings, memory has returned. By the truth of this, you too, O auspicious one, shall attain the highest path. Therefore, I ask you again the question that has weighed on my heart for nearly a hundred years.” The tiger continued, “By the fortune of your presence, the foundation of dharma was established in the splendid heavens, set upon the path of the virtuous. Tell me, O blessed one, what is your name? I am ignorant and wish to know.” The cow replied, “My master named me Nanda.” The tiger then said, “So, I was about to eat Nanda—but why did you stand thus?” At the very moment the name ‘Nanda’ was spoken, the curse was broken and vanished. With the curse lifted, the tiger regained his true form and strength, returning to his former kingship. Meanwhile, Dharma, recognizing the cow’s truthfulness, came to see her. Dharma said, “Encouraged by your truthfulness, I have come to you. Nandā, choose a boon—whatever supreme blessing you desire, ask for it.” Thus addressed, the goddess Nandā made her request: “By your grace, O sinless one, may I attain the highest state. Let this sacred ford become auspicious, granting righteousness to sages. And may this river, by my name, be known as Nandā Sarasvatī. O Lord of gods, by granting this boon, you have fulfilled my wish.” At that very moment, the goddess Nandā ascended to the auspicious abode of the truthful, and Prabhañjana regained his former kingdom. Because Nandā attained heaven and became the river Nandā Sarasvatī, the wise call her by this name. Sarasvatī then departed from the forest of Kharjūra and, flowing southward, flooded the earth. Whoever approaches her and utters her name attains happiness in life and, upon death, becomes a celestial being. Men who, after performing virtuous deeds, relinquish their bodies there become kings among the Vidyādharas and enjoy happiness. Bathing and drinking the waters of Sarasvatī at that place is a ladder to heaven; those who bathe there with devotion on the prescribed day are especially blessed. Those who die there, having reached heaven, rejoice in supreme delight. Sarasvatī always bestows good fortune upon women there. Fasting on the third day also brings good fortune; even to see her there is to be freed from accumulated sin. Those who touch her waters are regarded as great sages; giving silver at her banks ensures beauty in future births. This river, filled with holy waters, is the virtuous daughter of Brahmā, known as Nandā, vast and flowing southward. After not traveling far, she turned again, facing another direction, and from that time the goddess became manifest and visible. On her sacred banks are fords and shrines, frequented by sages and perfected beings. In all those places Sarasvatī is the source of righteousness; by bathing, drinking, or giving gold in her waters, merit is gained. At the Nandā ford, gifts given by those who have bathed—especially to the golden-complexioned earth goddesses—bear inexhaustible fruit. The great sages declare that giving grain and wealth there is most praiseworthy; whatever is given at those fords is established as the highest cause of righteousness. Whoever, with discipline and effort, undertakes the vow of fasting unto death there—woman or man—attains union with the Divine at the holy places and then enjoys the fruits of their merit in the abode of Brahma. Even those who die nearby, whether they be stationary or moving beings, whose karmas have been exhausted, they too, along with all others, suddenly and forcibly gain the rare fruit of sacrifice. Thus, that great river Sarasvatī, bestower of the fruits of righteousness, should be diligently served by those whose minds are afflicted by the sufferings of birth and existence; she grants all merit and auspicious results. At this point, Bhishma said: “I have heard the supreme glory of Pushkara and Nanda. When the multitude of sages arrived at Pushkara, merely by seeing its face, they all attained perfect beauty. All this I have heard. Tell me now about the sacred threads and the acts of devotion performed there. How did those great souls divide the holy places? Which sacred sites were established in the hermitage by the great seers?” “Long ago, Vishnu made his footprints on Yajña Mountain; there, the mighty serpents, with their great venom, created the fivefold holy place. Who first constructed the pond for offering ancestral cakes? How did the northward-flowing Ganga and Sarasvatī come to be underground?” Thus, the sacred tale unfolds, revealing the greatness of nonviolence, the sanctity of Nandā Sarasvatī, and the origins of holy places, as remembered and questioned by the wise.