O King, hear the wondrous greatness of Prayāga. There, beneath the sheltering branches of the sacred banyan tree, the mighty Śiva himself, trident in hand, stands as the eternal protector. All the gods safeguard that holy place, which is supremely auspicious and destroys every trace of sin. In this world, shrouded as it is by unrighteousness, few attain such a pure state. Yet, O King, even the smallest sin is utterly destroyed for one who remembers Prayāga. Simply beholding that holy land, uttering its revered name, or touching its very earth, brings freedom from all sins. At Prayāga, among the five sacred pools, the Ganges flows at the center. At the entrance to this holy place, all sin is instantly washed away. Even from a thousand leagues away, simply remembering the Ganges brings the highest state, even to those burdened by evil deeds. To praise her is to be cleansed of sin; to see her is to witness all that is auspicious; to bathe in her waters or drink from her purifies not only oneself, but up to the seventh generation of one’s family. One who is truthful, who has conquered anger, is established in nonviolence, follows righteousness, knows the true reality, and delights in the welfare of cows and Brahmins—such a person, bathing at the confluence of the Ganges and Yamunā, is freed from all sin. Whatever desires arise in their mind, those desires are abundantly fulfilled. When one goes to Prayāga, where all the gods offer protection, a person who observes celibacy and dwells there for a month, offering oblations to ancestors and deities, will attain whatever their heart desires, wherever they are born. There flows the blessed Yamunā, daughter of the Sun, renowned throughout the three worlds. There, too, Lord Maheśvara is ever present in person. O Yudhishthira, Prayāga is a sacred realm difficult for mortals to reach. Gods, demons, gandharvas, sages, siddhas, and celestial bards—all who bathe there ascend to the heavenly realms. Listen further, O King, to the glory of Prayāga: simply by hearing of its greatness, one is freed from all sins, without doubt. For those who are afflicted, poor, or steadfast in resolve, Prayāga is declared the supreme refuge; it should never be spoken of lightly. Whether diseased, distressed, or aged, if a person gives up their life between the Ganga and Yamuna, they rise to heaven, playing among gandharvas and apsaras, riding radiant aerial chariots shining like gold and the sun. There, they enjoy every desired pleasure in celestial abodes adorned with jewels and banners, surrounded by beautiful women marked with auspicious signs, delighting in their company. Awakened by the music and singing of heaven, they bask in honor until all memory of their earthly birth fades away. When their merit is spent and they fall from heaven, they are reborn in a prosperous family, rich with gold and jewels. Remembering Prayāga, they return there once more. Wherever one may be—in their homeland, in the forest, abroad, or at home—whoever departs this world remembering Prayāga attains the realm of Brahma, so declare the sages. There, wish-fulfilling trees grow, the earth shines golden, and sages, ascetics, and perfected beings reside. On the beautiful banks of the Mandākinī, surrounded by a thousand women, one delights in the company of sages as a reward for virtuous deeds. In heaven, such a soul is honored by siddhas, celestial bards, gandharvas, and gods. When their heavenly merit is spent, they become a lord over Jambudvīpa. Reflecting again and again on virtue, they become endowed with righteousness and wealth in this world—of this, there is no doubt. Whoever, established in righteousness and truth by deed, mind, and word, gives a cow between the Ganga and Yamuna—be it gold, jewels, pearls, or any other gift, for their own sake, for their ancestors, or in worship of the gods—receives the full merit of that sacred place. Yet, one should not accept gifts at such a holy site or in sacred shrines; a twice-born must always be vigilant in this regard. If one gives a tawny-red cow with golden horns, silver hooves, a bronze vessel for milking, and yielding milk, and causes a worthy Brahmin—calm, clad in white, learned in righteousness and the Vedas—to accept it at Prayāga according to proper rule, then at the confluence of the Ganga and Yamuna, along with valuable garments and jewels, that gift bears immense fruit. For as many hairs as cover the cow’s body, for that many thousands of years the giver is honored in heaven. Wherever that person is born, that cow is born alongside them, and by that act, they never see the terrible hell. Reaching the northern Kurus, they enjoy endless happiness. If one gives even a single milking cow from a hundred thousand, one delivers each son, wife, and servant from danger and sin through that one cow. Therefore, among all gifts, the gift of a cow is supreme. In times of difficulty, peril, and great sin, only the cow provides true protection; thus, it should be given to the best of Brahmins. As you recount the greatness of Prayāga, so am I freed from all sins, O Lord—of this, there is no doubt. But by what procedure should one, with certainty in righteousness, go to Prayāga? Tell me, O great sage, the prescribed rule for that pilgrimage. I shall tell you, O King, the proper order of pilgrimage, as seen and as heard by the ancients. Listen also to the result for one who, desiring to journey to Prayāga, goes there mounted on a bull. Such a person dwells in a dreadful hell, tormented by the cries of cows; their ancestors do not accept water from them. But one who bathes their sons and young children, gives them water to drink, and gives all gifts to Brahmins as he would for himself, is blessed. If a man goes by vehicle, driven by greed for wealth or out of delusion, all his merit becomes fruitless. Therefore, one should avoid going to Prayāga by vehicle, and instead approach with humility and devotion, following the ancient and sacred way.