O wise brāhmaṇas, listen as the greatness of sacred places and the fruits of holy acts are revealed. When one bathes in the ocean, their ancestors find inexhaustible satisfaction; such is the profound result of this act, as has been properly declared. The fruits of giving and offering piṇḍa bestow the rewards of dharma, artha, and mokṣa, along with long life, fame, and glory. These sacred acts grant both enjoyment and liberation, bringing prosperity, destroying evil dreams, removing all sins, bestowing merit, and fulfilling every desire. But, O best of twice-born, the Purāṇa should not be spoken to those who deny the divine; until then, each sacred place proclaims its own greatness separately. Until the glory of the king of sacred places is described, Puṣkara and other tīrthas grant their respective fruits. Yet, when the king of sacred places is honored, he bestows the fruits of all tīrthas. All tīrthas, rivers, and lakes on earth enter into the ocean, and thus the ocean attains supremacy. The ocean is the king of all sacred places, the lord of rivers. Therefore, it is superior to all tīrthas, granting every desire; just as darkness vanishes with the rising sun, so does sin disappear by bathing in the king of sacred places. There has never been, nor will there ever be, a tīrtha equal to the king of tīrthas. Wherever the abode of Lord Nārāyaṇa is, who can fully describe the virtues of the king of sacred places? Where ninety million tīrthas exist, any act of bathing, giving, sacrifice, recitation, or worship performed there becomes inexhaustible. Then, O best of brāhmaṇas, one should journey to the sacred place arising from the limbs of sacrifice, named Indradyumna Lake, where holy and auspicious waters reside. Upon arrival, pure and wise, after sipping water and meditating on Hari, one should approach the waters and recite this mantra: "O sacred place born from the limbs of the horse sacrifice, destroyer of all sins, today I bathe in you; remove my sin, salutations to you." Having recited as prescribed, bathed according to ritual, and satisfied the gods, sages, ancestors, and others with sesame water, one should sip water and remain self-controlled. After offering balls of food to the ancestors and worshipping the Supreme Person, a human attains the full fruit equivalent to ten horse sacrifices. He uplifts seven generations before and after in his lineage, and, like the gods, ascends to Vishnu's realm in a celestial vehicle born of desire. There, he enjoys delightful pleasures as long as the moon, sun, and stars endure; when he departs from that place and returns to earth, he surely attains liberation. One who has performed the fivefold pilgrimage, fasted on the eleventh day, and beheld the Supreme Person on the fifteenth day of the bright fortnight in Jyeshtha, attains the previously mentioned fruit. After enjoying himself in the abode of the Unchanging One, he reaches the supreme state from which there is no return. A question arises: "O great-grandfather, having set aside other months such as Magha, you praise Jyeshtha; tell me, master, what is the reason for this?" The answer follows: "Hear, O foremost among sages, I will briefly explain why I repeatedly praise the month of Jyeshtha above all others. All the sacred places on earth—rivers, lakes, lotus ponds, tanks, wells, and pools—various rivers and oceans, during seven days in the Supreme Person, always become manifest beginning from the tenth day of the bright fortnight in Jyeshtha. Therefore, O twice-borns, whatever acts of bathing, giving, and viewing the deities are performed at that time, all become inexhaustible. The tenth day of the bright fortnight in Jyeshtha removes ten sins; hence it is remembered as the remover of ten. Whoever, well-restrained, sees the black plough and the auspicious one on that day is freed from all sins and goes to Vishnu's realm. During the northern or southern solstice, whoever beholds Purushottama, Rama, and Subhadra, goes to Vishnu's realm. A man who sees Govinda, the Supreme Person, seated on a swing during Phalguni, enters the city of Govinda. On the day of the equinox, having performed the fivefold pilgrimage according to ritual and seeing Sankarshana, Krishna, and the auspicious one, a man attains the rare fruit of all sacrifices, is freed from all sins, and goes to Vishnu's realm. Whoever sees Krishna anointed with sandalwood on the third day of the dark fortnight in Vaishakha goes to the abode of the Unchanging One. Whoever beholds the Supreme Person during Jyeshtha, when the moon is joined with the Jyeshtha star, uplifts twenty-one generations of his lineage and attains the world of Vishnu. When the great Jyeshtha occurs, with the conjunction of the zodiac sign and star, mortals should go with effort to see the Supreme Person. Seeing Krishna during the great Jyeshtha, or Rama, or Bhadrā, a man obtains the fruit of twelve pilgrimages, and even more. At Prayaga, Kurukshetra, Naimisha, Pushkara, Gaya, Gangadvara, Kushavarta, and at the confluence of Ganga and the ocean; at Kokamukha, Shukara, Mathura, the desert, Shalagrama, Vayutirtha, Mandara, and the Sindhu sea; at Pindaraka, Chitrakuta, Prabhasa, Kanakhala, Shankhoddhara, Dwaraka, and Badarikashrama; at Lohakunda, Ashvatirtha, Kamalaya, Kotitirtha, Amarakaṇṭaka; at Lohargala, Jambumarga, Somatirtha, Prithudaka, Utpalavartaka, Prithutunga, and Sukubjaka—these sacred places, each with their own merit, shine all the more during the auspicious days of Jyeshtha. Thus, O brāhmaṇas, the greatness of sacred places, the fruits of holy acts, and the supreme reward of beholding the Lord during auspicious times are revealed. Those who undertake these pilgrimages and rituals, with devotion and self-control, uplift their ancestors, purify themselves, and ultimately attain the eternal realm of Vishnu, where joy never fades and liberation is assured.