Bathing and offering gifts at certain sacred places is held to be even greater than performing the mighty Vājapeya sacrifice, especially at the revered confluence of the Ganges and Paruṣṇī rivers. The spiritual merit gained through such acts—bathing, charity, and similar deeds—at these holy sites is so vast that it cannot be fully described. Among these places, there is one of extraordinary sanctity called Mārkaṇḍeya. This tirtha is renowned for removing all sins, bestowing the fruits of every sacrifice, and dispelling a multitude of evils. Its holiness is unmatched, and its greatness is worthy of attentive listening, as was told to the sage Nārada. At Mārkaṇḍeya, many illustrious sages have gathered: Mārkaṇḍeya himself, Bharadvāja, Vasiṣṭha, Atri, Gautama, Yājñavalkya, Jābāli, and others—authors of scriptures, accomplished in the Vedas and their branches. These sages are deeply learned in the Purāṇas, logic, and Mīmāṃsā. In their discussions, each wise sage expressed their views on liberation according to their understanding. Some praised the path of knowledge, others the path of karma, and some extolled both. Amidst their debates, they sought my opinion on the matter. Having learned my view, the sages then went to the divine bearer of the discus and mace, seeking his perspective. Once they understood his view, these great sages departed, but soon entered into another discussion. They resolved to question Śaṅkara, and after worshipping Bhava on the banks of the Ganges, they presented their query to him. Tripurāntaka, the destroyer of the triple cities, declared the supremacy of action. He taught that knowledge itself takes the form of action, and that very knowledge is called action. Thus, all beings attain perfection through action; action alone pervades everything—nothing exists apart from it. The study of knowledge, performance of sacrifices, practice of yoga, worship of Śiva—all are indeed forms of action. There is no living being who is devoid of action. Therefore, action alone is the cause of attainment; anything else is merely the behavior of the deluded. Where sages converse, there dwells the god Maheśvara. He made the final decision: everything is attained by people through action, especially by making Mārkaṇḍa central. Hence, this sacred place is called Mārkaṇḍa. This holy tirtha, thronged by hosts of sages, lies on the northern bank of the Ganges. It is purifying, holy for the ancestors, and sanctifies even by mere remembrance. There, the Lord of the Universe declared that there are ninety-eight sacred places, a truth also stated in the Vedas and agreed upon by the sages. Now, let us turn to another sacred place, where Kālañjara is Śiva, the remover of all sins. Here is its story: Yayāti, son of Nahusha and a king as mighty as Indra, had two wives, both adorned with noble lineage. The elder was Devayānī, the auspicious daughter of Śukra; the younger was Śarmiṣṭhā, daughter of Vṛṣaparvan. Devayānī, wise and noble, became Yayāti’s wife by the favor of Śukra, although she was a Brāhmaṇa woman. Śarmiṣṭhā, too, was his wife. Devayānī bore Yayāti two sons: Yadu and Turvasu, both equal to the sons of the gods. Śarmiṣṭhā gave birth to three sons, who also resembled the gods. From Yayāti and Devayānī were born Druhyu, Anu, and Pūru, all resembling Śukra in form. Śarmiṣṭhā’s sons shone with the brilliance of Indra, Agni, and Varuṇa. One day, Devayānī, distressed, spoke to her father Śukra: “O best of Bhṛgus, though I am unfortunate and have only two children, my servant, who is fortunate, has three children. Reflecting on this, I am overcome by great sorrow. I shall die because of the wrong done by Yayāti, O preceptor of the Dānavas. For those of noble mind, death is better than dishonor.” Hearing these words, the mighty Śukra, enraged, swiftly approached Yayāti and spoke: “Because you have done this grievous wrong to my daughter, O king, driven by infatuation with beauty, you shall become old. One tormented by desire cannot enjoy nor renounce; longing in his mind alone, he remains, his understanding lost in sighs and breaths. Old age is itself death for living beings, even while alive. Therefore, quickly go and accept this old age, O king, most difficult to bear.” Hearing this curse, King Yayāti, with hands joined in reverence, replied: “I do not offend, nor do I become angry, nor do I act unrighteously. Only those who commit unrighteous deeds are to be punished by the great-souled. How have you cursed me, who acts only in accordance with righteousness? O best of Brāhmaṇas, Devayānī speaks falsely against me. Therefore, you ought not to give me this curse; for even the learned, when deluded, may become angry at the innocent—then there is no fault in the ignorant, whose minds are burned by the fire of hatred.” At Yayāti’s words, Śukra recalled the many wrongs done to his daughter, both by day and by night, with fierce intensity. Having said, “I am no longer angry,” Kāvyā spoke to the king: “I know now, by her actions, the wrong that was done; I do not speak untruth. I shall carry out this curse—listen, O king, to my favor. To whichever son you wish to transfer this old age, let it go to that son by my boon.” Again Yayāti addressed his father-in-law Śukra with respect: “Whoever, with devotion, accepts from me this old age that I give, let him become king, O preceptor of the Daityas; let this be approved.” Thus, the story flows from the greatness of sacred places and the power of action, to the tale of Yayāti and the wisdom granted by Śukra, revealing the deep interplay of dharma, karma, and divine favor.