O Moon, hear now of a merit so great that it equals the sacred ancestral rites performed at Gaya. Indeed, the Moon himself was blessed to enjoy all the wives who were born from Daksha. There is a holy tirtha where the twice-born performed severe austerities, offering piṇḍa and water to their ancestors. Long ago, O wise one, there lived a Brahmin named Piṇḍodaka. Despite his efforts, he was unable to study, his mind clouded and dull, O king. In that very place and time, the goddess Sarasvati herself appeared before him. She saw the Brahmin, weary and filled with dispassion, and asked, “Why is your heart not joyful? Why have you come here?” Piṇḍodaka replied, “Deprived of knowledge, O blessed one, I now desire death. The goddess Sarasvati does not dwell on the tip of my tongue; for me, death is better than this mute existence.” With compassion, Sarasvati said, “On the pleasant night of the thirteenth day, O twice-born, I shall dwell here. Let this tirtha be renowned by my name, O pure-smiled one.” Thus, she declared, “This sacred place will henceforth bear your name. Whoever bathes here at the junction of night on the thirteenth day will be blessed. Here, O best of the twice-born, my presence will always remain.” Having spoken thus, the goddess vanished on the spot, astonishing all the people by the power of that holy site. Thus concludes the chapter known as ‘The Greatness of the Piṇḍodaka Tīrtha’ in the Arbudakhaṇḍa of the Prabhāsa Book of the Skanda Mahāpurāṇa. Sarasvati, the goddess, grants all desires to people, both in this world and the next. She is the all-pervading power, filling the entire universe. Long ago, in the age of the gods, there was a demon king named Kaliṅga. He spread his influence over all—the three worlds, moving and unmoving—and even reached the world of Brahmā, accompanied by all the gods. Because of this demon, gods and humans alike were seized by terror. The Vasus, Maruts, Sādhyas, Viśvadevas, and divine sages—all were afflicted. The demons themselves consumed the shares of the sacrifices, and the fame of what was taken from the gods is still known throughout the three worlds. Overcome by intense fear, the gods became invisible and remained hidden. Some survived on a single meal, some fasted, and others lived on air alone. Still others practiced severe austerities, enduring great hardships. Some devoted themselves to recitation and offerings, while others were absorbed in deep meditation. All worshipped the supreme power—the goddess—seeking liberation from the bondage of actions. When a full thousand years had passed, a terrifying form made of smoke was born. Seeing her, the gods, with hands joined in reverence, praised her: “Salutations to you, all-pervading goddess; salutations to you, worshipped by all. Salutations to you, supreme goddess, source of Brahma. Salutations to you, lotus-eyed mother of the universe. Abiding in your own true form, you are also the mark of worldly existence. You are growth, you are the path, the doer; you are Śacī, Lakṣmī, and Pārvatī. Whatever exists in the three worlds as ‘existence’ is you, O goddess of the gods. Just as wood is by fire and cloth is by thread, so all is by you. O best of gods, ask quickly for the boon you desire.” Thus, the greatness of the goddess and her holy tirtha was revealed, her presence ever a source of blessing and liberation.