In the sacred narrative, it is told that on the banks of the Ganga, a mighty adversary named Ambarya arose. He was renowned as the enemy of the lord of Dandaka, emerging from the lotus of his own feet, delighting both mind and eyes with his presence. Ambarya was a warrior unconquerable even by the gods, surrounded by formidable strength, and because of him, a fierce and terrifying battle erupted, sending chills through all who witnessed it. A tremendous clash of weapons and missiles ensued between Hari, the glorious Lord, and the demon’s son. In the end, Hari slew his enemy on the northern bank of the Ganga. Upon these banks lies the famed Narasimha tirtha, celebrated throughout the three worlds. Bathing there, giving gifts, and performing rites at this holy site are said to destroy all sins and afflictions. Narasimha tirtha offers universal protection, warding off both old age and death, much as none among the gods can equal Hari. Among all sacred sites, this tirtha is supreme; after bathing, one should worship Narahari there. Whether in heaven, on earth, or below, nothing is difficult for him. O sage Narada, there are eight great tirthas at this place, each bestowing the merit of a crore of tirthas, according to the wise. Even the mere remembrance of its name, without faith, destroys all sins. Wherever Narasimha himself is present, the fruits of service to that tirtha cannot be described. Just as nowhere is any god greater than Narahari, so nowhere is any tirtha equal to Narasimha tirtha. On the northern bank of the Ganga lies the Piśāca tirtha, so named for its connection to the piśāca realm. It was here that a brahmin once attained liberation. In the world, the son of Suyavasya was known as Jīgarti, who, burdened by family hardships and afflicted by famine, sold his middle son, Śunaḥśepa, the best among those knowing Brahman, to a kshatriya for slaughter in exchange for wealth. What sin will a person not commit when fallen into calamity, even if learned? The sage accepted wealth for the role of pacifier, and as a result, was afflicted by incurable, severe diseases. When he died, he was cast into hell, for there is no end to the consequences of past sins except their enjoyment. By the command of Yama and his servants, Jīgarti passed through many different wombs and eventually became a dreadful piśāca, terrible in form. He was cast by Yama’s servants into desolate places: among dry woods, in the forest, without water, and in the heat of summer, scorched by the sun. Those who sell daughters, sons, land, horses, or cows do not return from hell until the dissolution of the world. Tormented by Yama’s fierce servants, Jīgarti was cooked in a mass of suffering, loudly weeping and remembering his deeds. One day, as Śunaḥśepa, the middle son, walked along the road, he heard the voice of the piśāca weeping. The sin of selling a son, of killing a Brahmin, and of Jīgarti the father weighed heavily. Śunaḥśepa asked, “Who are you, so greatly afflicted?” Jīgarti replied, “I am Śunaḥśepa’s father. Having performed a most sinful act, I have attained a dreadful birth; cooked in hell, I have again reached an intermediate state. Such is the fate of all who commit evil deeds.” Śunaḥśepa said to him, “O father, it is by my own fault that, having sold me, you have thus reached hell. Therefore, I will now make you attain heaven.” Resolving thus, the son of Gādhi, a foremost sage, desiring to attain the highest worlds for his father, set out, meditating on the Ganges. For embodied beings scorched by endless suffering and sinking in the ocean of delusion, there is no other support in the three worlds except the feet of Viṣṇu. With this conviction, the great-souled sage, wishing to rescue his father, quickly went to the Gautamī (Godāvarī), bathed there, and remembered Śambhu and Viṣṇu. He offered water to his father, who was in the form of a preta, a piśāca, and greatly distressed. By that very act, Jīgarti was instantly purified and attained a most auspicious form. Endowed with a celestial vehicle and attended by hosts of gods, Jīgarti attained the abode of Viṣṇu by the power of his son, the Ganges, and the grace of Hari, Śambhu, and the Creator, shining with the brilliance of ten thousand suns. From that time, this tirtha became renowned: it destroys piśācas, cures great diseases, and quickly removes even great sins by mere remembrance. Thus, the greatness of this tirtha is proclaimed, where three hundred sacred places and others bestow enjoyment and liberation. It grants all accomplishments; the three hundred sacred places cherished by sages bestow desired results even by mere remembrance. Another holy site, known as Nimnabheda, lies on the northern bank of the Ganges, famed throughout the three worlds for destroying all sins. By merely remembering it, all sins are destroyed; and by seeing Vedadvīpa there, one becomes learned in the Vedas. King Aila, supremely righteous, desired Urvaśī, for who would not become deluded upon seeing her intoxicating eyes? She departed to the place where the king consumed a small portion of clarified butter, setting a time limit for her appearance after the ritual of fire-viewing. He made her his own, a delightful and ever-youthful maiden. While she slept upon the bed, Purūravas arose from her side. Seeing him unclothed, she immediately departed, for steadfastness is rarely found in women whose minds flicker like lightning. That night, he gazed upon her, astonished and unclothed, and afterward, the king went forth to battle against his enemies. Thus are the sacred tales of the tirthas along the Ganga, the deeds of Hari, the trials of Jīgarti and Śunaḥśepa, and the story of King Aila and Urvaśī, all woven together to reveal the greatness and sanctity of these holy places.