In ancient times, a seeker approached a sacred cow and humbly asked, “O blessed one, what is your name? Please tell me, for I am ignorant.” The cow replied, “My master named me Nanda.” At that moment, the seeker, who had previously declared, “I will eat Nanda,” stood still, and the utterance of the name “Nanda” broke a lingering curse, causing it to vanish completely. With the curse lifted, Prabhañjana, who had suffered its effects, regained his former strength and kingship. Meanwhile, Dharma, recognizing the cow’s truthfulness, appeared before her and spoke: “Encouraged by your honesty, I, Dharma, have come to you. Nandā, choose a boon; may you be blessed. Ask for whatever supreme boon you desire.” Nandā, the goddess, replied, “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, you have fulfilled my heart’s desire by granting this boon.” Pulastya narrates that, in that very moment, the goddess Nandā departed for the auspicious abode reserved for the truthful, while Prabhañjana regained his kingdom. Because Nandā attained heaven and became the river Nandā Sarasvatī, she is known by the wise as Nandā Sarasvatī. Sarasvatī then left the forest called Kharjūra, flowing southward and flooding the earth. Whoever approaches her and utters her name attains happiness in life and, after death, becomes a celestial being. Those who perform virtuous deeds and relinquish their bodies there become kings among the Vidyādharas and enjoy great happiness. For men, bathing and drinking the waters of Sarasvatī at this place is a ladder to heaven; those who bathe there with devotion on the prescribed day are especially blessed. Those who die there reach heaven and rejoice in supreme delight; Sarasvatī always bestows good fortune upon women there. Fasting on the third day also brings good fortune, and even by seeing her, one is freed from accumulated sin. Those who touch her are regarded as great sages; giving silver there results in being born handsome. This river, filled with holy waters, is the virtuous daughter of Brahmā, known as Nandā, vast and flowing southward. Then, after not going very far, she turned to face 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 from all sides. In all these places, Sarasvatī is the cause of righteousness; by bathing, drinking, or giving gold in the great river, merit is gained. At the Nandā ford, gifts given by those who have bathed, especially to the golden-complexioned earth goddesses, produce inexhaustible fruit. The great sages declare that giving grain and wealth there is 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—whether woman or man—attains union with the Divine at the holy places and then enjoys the fruits in the abode of Brahma as desired. Those who have died nearby, whether stationary or moving beings, whose karmas have been exhausted, also suddenly and forcibly obtain the rare fruit of sacrifice. Therefore, 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 so on; she grants all merit and auspicious results. Bhishma then speaks: “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 was the division of the holy places made by those great souls? Which sacred places were established in the hermitage by the great seers?” He continues, “Long ago, Vishnu made his footprints on Yajña Mountain, and there, the mighty serpents created the fivefold holy place with their great venom. By whom was the pond for offering ancestral cakes first constructed? And how did the northward-flowing Ganga and Sarasvatī come to be underground? How should the pilgrimage at Tripushkara be performed by Brahmins learned in the Vedas? Tell me what fruit arises from that.” Pulastya replies, “You have posed a great and weighty question. Therefore, focus your mind and listen to the great fruits of the holy places. One whose hands, feet, and mind are well-controlled, who possesses knowledge, austerity, and fame—such a person attains the fruit of pilgrimage. One who refrains from accepting gifts, is content with whatever comes, and is free from pride—such a person attains the fruit of pilgrimage. One who is free from anger, truthful in conduct, firm in vows, and regards all beings as oneself—such a person attains the fruit of pilgrimage. “O best of the Bharatas, this is the supreme secret of the sages. In ancient times, at the ancestral sacrifice, a multitude of ascetics, fierce in their austerities, numbering in the crores, gathered and, relying on the sight of the face, remained at the chief Pushkara. Having attained supreme beauty, those foremost sages became delighted, filled with great joy, longing for a vision of Brahma. With sacred threads, they measured the earth in all four directions, established the divisions of the holy places, and remained devoted to worship. Then, as they stood nearby, the Grandsire was pleased with them; seeing the multitude of those wise ones, he honored them.” Thus, the glory of Nandā Sarasvatī and the sacred places is revealed, their blessings and merits celebrated by sages and seekers alike.