He who follows the righteous path, after enjoying many pleasures in the company of celestial maidens, ultimately attains the supreme abode where Hari, the lord of yogis, dwells. Yet, when the great cycle of time turns and the age comes to its close, such a soul returns once more to the world of mortals. He is reborn among yogis and Brahmins, in a family devoted to knowledge and its pursuit, so that he may continue his journey. Having gained Vaishnava yoga, he attains the freedom of Hari himself, and dwells in the company of the wish-fulfilling tree, Rama, Krishna, and the blessed one. Thus, the greatness of Markandeya, Indradyumna, and Madhava is celebrated, as is the glory of the gateway to heaven and the ordinances of the ocean, each in their proper order. I have revealed to you the proper times for purification and the sacred meeting with the Bhagirathi, as well as all the supreme things you have wished to know. The greatness of Indradyumna and the wonders of the sacred places have been told, along with the secret of the Supreme Person—ancient, most secret, blessed, and liberating from worldly existence. Yet, even after hearing all this, the listeners remain unsatisfied, yearning to know more about the vastness of the sacred places. They humbly request, “Please speak again, in full, of the supreme secret—the highest glory of the most exalted sacred place, surpassing all others.” In ancient times, the sage Narada had asked me this very question with great earnestness, and I spoke to him as I now speak to you. Of all means of purification—austerity, sacrifice, and gifts—the sacred waters are remembered as the most purifying. All this I have heard from you, O lord and source of the world. But how many sacred places are there in heaven, on earth, and in the netherworld? And among all these, which one is always the most distinguished? There are four kinds of sacred places in all realms: divine, demonic, those of reddish hue, and human, O best of sages. Of these, the sacred places on earth are renowned by gods and others, and among these, those founded by sages are unsurpassed. From the sages and from sacred fords arise the demonic ones, which bestow much merit; and from the demonic, the divine, which fulfills all desires. That which is established by Brahma, Vishnu, and Shiva together is called divine, and whatever is born from these three together—nothing is known beyond that. Among all the three worlds, the sacred ford is declared pure, and among them, the ford in Jambudvipa is renowned for its many virtues. Within Jambudvipa, the land of Bharata is famed throughout the three worlds as the field of action, and so it is called the sacred ford. There, between the Himalayas and the Vindhyas, lie the sacred fords I have mentioned to you, along with six rivers of divine origin. Likewise, between the southern ocean and the Vindhyas, the rivers born of the gods—these twelve rivers are proclaimed the foremost. Because Bharata, the land of great merit, is honored and is the field of action by the gods, it is renowned as the land. The sacred fords of the sages and those born of the gods, in some places, were overtaken by demons; these are called demonic. In the regions of the divine, the great sages performed austerities, and by the power of the divine and their penance, even the sage-born fords became divine. For one’s own welfare, for liberation, for worship, for prosperity, or for personal gain or fame, those established by humans are called human fords, O Narada. Thus, there is a fourfold division of sacred fords. No one knows these distinctions but you are fit to hear them, O Narada. Many who consider themselves learned may listen and speak, but only the virtuous truly know how to speak or hear according to their qualities. I wish to hear, in truth, their nature and distinctions; by hearing this, one is freed from all sins—of this there is no doubt. O Brahman, at the beginning of the Krita age, there was no other means except service to the sacred fords, which grants the desired result with little effort. There is no one like you, O Creator, as a speaker or knower; you, born in the lotus of Vishnu’s navel, are the eldest of all. To the south of the Vindhyas are the Godavari, Bhimarathi, Tungabhadra, Venika, Tapi, and Payoshni rivers. On the slopes of the Himalayas flow the Bhagirathi, Narmada, Yamuna, Sarasvati, Vishoka, and Vitasta. These rivers are most holy and declared as divine fords, alongside places like Gaya, Kollasura, Vritra, Tripura, and Andhaka. There are also Hayamurdha, Lavana, Namuci, Shringaka, Yama, Patalaketu, Maya, and Pushkara—these are the tīrthas belonging to the Asuras, both auspicious and otherwise. Surrounding them are sacred places such as Prabhasa, Bhargava, Agastya, and Nara-Narayana. Vasistha, Bharadvaja, Gotama, Kashyapa, Manu, and other sages have sanctified the tīrthas of the seers. Kings and men such as Ambarisha, Harishchandra, Mandhatri, Manu, Kuru, Kanakhala, Bhadrasva, Sagara, Ashvayupa, Nachiketas, Vrishakapi, and Arindama have established auspicious tīrthas for the sake of fame, fruit, and prosperity. The divine tīrthas, self-manifested in various places throughout the three worlds, are called the sacred tīrthas. Thus, the distinction of tīrthas has been declared. Now, that tīrtha which is dedicated to the Three Deities—Brahma, Vishnu, and Shiva—is said to be the highest of all. Tell me, then, in detail, its various forms. As long as other tīrthas exist, as long as sacrifices and the like are performed, the highest remains that in which the Threefold Divinity is perceived. Among rivers, the Ganga is the best, fulfilling all desires; it is of the Threefold Divinity. Therefore, listen to its origin.