Upon that sacred land rose a remarkable peak, its rounded, smooth form shining as if it aspired to ascend the very chariot path of the sun. The mountain’s contours were gentle and soft, reminiscent of the uplifted breasts of women, and everywhere it was adorned with the brilliant, auspicious śrī fruits that gleamed in the sunlight. Swarms of humming bees flitted joyfully around, enhancing its beauty with their constant, melodious buzzing. At the summit, the air was filled with delight: cuckoos sang their sweet calls, peacocks cried out in joy, and many lovely birds soared above, turning the peak into a living tapestry of sound and color. From a wide cluster of bamboo at its base, a river—daughter of Brahma—emerged, carrying with her both pure and impure waters. She began her journey flowing northward, but soon, after a short distance, turned back to the south. From that moment, the goddess-river became manifest and serene, visible to all. Out of deep compassion for all living beings, the river abandoned her concealment, and along with her appeared the sacred streams Kanaka, Suprabhā, Nandā, Prācī, and Sarasvatī herself. At the holy place of Puṣkara, Brahma declared her to be fivefold in her streams. Along their banks flourished delightful tīrthas—sacred fords—and venerable shrines. These holy places were frequented by sages and accomplished beings, for Sarasvatī among all the rivers became the very source of righteousness. At the tīrthas of these golden-earth goddesses, any gift made by one who had bathed brought inexhaustible rewards. The wise have said that the giving of grain and sesame there is supreme, and whatever is offered at these sacred fords becomes the highest cause of righteousness. Anyone—man or woman—who, with effort and devotion, undertakes a fast unto death at these tīrthas, focusing their mind upon the holy place, attains the desired fruit in Brahma’s own abode. Whoever dies upon her banks, whether their karma is exhausted or not, whether they are among the moving or unmoving, all are forcibly granted the rare reward of sacrifice. For these reasons, Sarasvatī, the great river, is to be served with devotion and effort. She is a forest of righteous fruits, a remover of sufferings from birth and other woes, and she bestows beautiful rewards in abundance. Those who continually drink her purified waters are not mere humans—they are as gods, established in this very world. The fruits that the twice-born gain elsewhere through sacrifice, gifts, and austerities, are here obtained by mere bathing, even by those of lower birth, according to their nature. Even great sinners, upon seeing Puṣkara, are freed from their sins and, when their bodies perish, ascend to heaven. One who fasts at the yajña of Puṇḍarīka attains its fruit swiftly and with little effort at Puṣkara. Whoever, in the holy month of Māgha, gives sesame seeds to a twice-born with devotion, according to their ability, dwells in the abode of Viṣṇu. One who fasts, bathes, and partakes of pañcagavya there likewise attains heaven at the end of their life. Even those nearby, of the lineage of thieves, by the influence of such acts, also go to heaven—there is no doubt. Those who live as Śūdras, who fast for three nights and give wealth to the twice-born, empowered by Brahma, at the time of death ascend on celestial vehicles, seated on lotus thrones with four arms, and attain union with Brahma, never to be reborn. Where the sacred Gaṅgā, foremost of rivers, reaches the place called Gaṅgodbheda, Sarasvatī, longing to see her, emerges from the sky, seeking consolation. There, purified by the sacred waters and attended by gods and siddhas, the pure Sarasvatī is worshipped by hosts of vidyādharas, and is to be known and revered. Whoever drinks a single handful of water there, turns eastward and addresses Gaṅgā, saying, “Gaṅgā, friend, by you—I am alone, separated; where shall I go, without kin?” Gaṅgā, perceiving Sarasvatī’s sorrow and seeing her weeping, came from the eastern region to comfort her. Embracing the noble Sarasvatī, who was afflicted in mind, Gaṅgā wiped her tears and spoke gently: “Do not weep, O noble one; you have accomplished a difficult task, friend. The work of the gods could not have been done by another. Therefore, all the gods have assembled here to see you.” Sarasvatī was then instructed to worship the assembled deities with speech, mind, body, and action. Having worshipped them as prescribed, the daughter of Brahma rejoined her circle of companions, and the meeting of the eldest and middle goddesses became renowned throughout the world. There, the daughter of Brahma faced west, while Jāhnavī (Gaṅgā) faced north, and all the gods assembled at Puṣkara. Knowing the magnitude of Sarasvatī’s deed, they praised her: “You are wisdom, you are understanding, you are Lakṣmī, you are knowledge, and you are the supreme path. You are faith, the highest steadfastness, wisdom, intelligence, delight, and patience; you are accomplishment, svadhā, svāhā, and the great sacred doctrine. Twilight, night, radiance, prosperity, intelligence, faith, Sarasvatī, sacrifice, knowledge, great knowledge, and secret knowledge—all these are splendid and embodied in you. Inquiry, livelihood, and the science of governance—salutations to you, O sacred waters; homage to you, O one who flows to the ocean. Homage to you, O remover of sin; homage to you, O goddess beloved of the world.” Thus praised by those devoted to their purpose, Sarasvatī stood facing east, embodying all sacred fords, surrounded by the immortals. The wise know her as Prācī, as declared by Brahma. There lies the holy place Śuddhāvaṭa, remembered as the ancestral ford. Even great sinners, by merely beholding it, enjoy pleasures like the enjoyers of pleasure, purified in the presence of Brahma.