In the sacred narrative, the holy places of immense merit are enumerated: foremost among them is Nārāyaṇa, the supreme tīrtha, and Vāyutīrtha, renowned for its unsurpassed sanctity. Then, Yamatīrtha, a site of great merit, and the auspicious Saṃvartaka tīrtha are named, each holding their own blessings. Nāga Tīrtha, Soma Tīrtha, and Sūrya Tīrtha follow, their names evoking the powers of serpent, moon, and sun. Ghaṭotkaca, an excellent tīrtha, comes next, alongside Śrī Tīrtha and Pitāmaha, each revered in their own right. Kāpila, Someśa, and Brahma Tīrtha, the unsurpassed, are also counted among these holy sites. At a certain moment, Viṣṇu himself established a divine liṅga at one of these places. Yet, a question arose: “This liṅga was brought by me; for what reason have you installed it?” came the inquiry. The response was profound: “Therefore, the liṅga established here will bear your name.” Thus, the sanctity of the place was deepened. Many more tīrthas are praised: Gandharva Tīrtha, supreme among them, and Vāhneya, an excellent site. Citrāṅgadeśvara and Vidyādhareśvara, both sacred, are mentioned, followed by Sārasvata, Prabhāsa, and the auspicious lake Bhadrakarṇa. Hiraṇyagarbha, Goprekṣya, and Vṛṣadhvaja Tīrtha are honored, as are Trilocana, the great tīrtha, and Lolārka, known as Uttara. Śukreśvara, of great merit, and Ānandapura, the supreme, are included in this sacred litany. Yet, the number of tīrthas is so vast, the narrator confesses that it is not possible to describe them all in detail to the best of the twice-born. Amidst these holy sites, the great sage Pārāśarya, having observed a fast, journeyed once more to the place where Śiva, Lord of All, resides. There, with righteousness, he addressed his disciples, instructing them to return to their own lands. Pārāśarya himself made his residence in Vārāṇasī, living with discipline, sustaining himself by alms, pure in mind and devoted to celibacy. As he wandered, however, he did not obtain alms, O best of twice-born. A divine obstacle was created, hindering his accomplishment. Then, out of affection, Śivā herself appeared, assuming a human form, and offered him alms, saying, “Take alms from me.” Yet she admonished him, “In this place, you must not dwell; you are always ungrateful.” Pārāśarya bowed and praised her with excellent hymns. The goddess, granting permission, said, “So be it,” and disappeared. Knowing all the qualities of the place, the sage remained at her side. Therefore, it is taught that with every effort, a man should dwell in Vārāṇasī; or, he should have the sacred narrative recited to peaceful twice-born men, for such a one too attains the highest state. On the banks of rivers and in temples of the gods, one should recite the Lord’s name, bowing in reverence; by this, one attains the supreme goal. Then, the request is made: “Now, tell the greatness of Prayāga, O virtuous one. Tell us, O Sūta, knower of all meanings, the greatness of Prayāga, where the god, the Grandfather, Brahmā, resides.” The promise is given: “As it was told to Yudhiṣṭhira, so I shall relate it to you.” The story turns to Yudhiṣṭhira, who, overwhelmed by great sorrow, fainted. He reached Hastināpura and stood at the royal gate. There, the sage Markandeya was waiting at the door, desiring to see him. Yudhiṣṭhira is welcomed with honor: “Welcome to you, O greatly wise one; welcome to you, O great sage.” Thus, the tale flows from the enumeration of sacred tīrthas, through the trials and blessings of sages, to the promise of hearing the greatness of Prayāga, as revered by the wise and the virtuous.