To the north, Yudhishthira, there is a sacred tirtha known as Niranjana, belonging to the great-souled Aditya, where the gods themselves, accompanied by Indra, dwell together. It is said that those who worship there at the three twilights each day are served by the gods and honored by other wise beings as well. You should be devoted and perform the sacred bathings at these holy tirthas, for many are remembered as destroyers of all sins. Those who bathe in these waters and depart from this world ascend to heaven and are freed from rebirth. The Ganga and Yamuna are both renowned for granting equal fruits, though Ganga is worshipped everywhere due to her seniority. Therefore, O son of Kunti, you should bathe at all these tirthas, for whatever sin may have been committed in life is instantly destroyed by such acts. Whoever rises early and recites or listens to these teachings is freed from all sin and attains the world of the blessed. I have heard, Yudhishthira, what Brahma himself spoke in the Purana born from him: there are thousands, hundreds of thousands, and tens of thousands of tirthas—each one holy, pure, and remembered as granting the highest state. Among these, Somatirtha is of great merit; merely bathing there destroys even the gravest sins and brings salvation to hundreds. Therefore, one should make every effort to bathe there. On earth, Naimisha is considered most holy; in the sky, Pushkara; and among all three worlds, Kurukshetra stands out as supreme. Yet, having abandoned all these, why do you praise only one? The merits spoken of these places are immeasurable, beyond comprehension, and cannot be easily trusted or surpassed. Tell me, then, why do you praise so many dharmas that promise the highest state with little effort? This is my doubt, as you have both seen and heard. What ought not to be believed should not be spoken, even if it appears evident, for those lacking faith and afflicted by sin cannot benefit. The faithless, impure, ill-minded, and abandoned by auspiciousness—these are the true sinners, as you have described. Now, hear of the greatness of Prayaga, O Yudhishthira, as it has been seen and heard, both directly and indirectly. As one has witnessed, as one has not, and as one has heard, always relying on scripture as authority, one should strive to unite the self with yoga. Yet, another who struggles there may not attain yoga; even after thousands of lifetimes, yoga is achieved by humans only with great difficulty. Just as yoga is attained after a thousand practices, so too, one who gives all his jewels to the Brahmins does not necessarily attain yoga. But at Prayaga, upon death, all these rewards are obtained, and not otherwise. I will now declare to you the chief reason; have faith, O Bharata, as I explain how Brahman is seen everywhere in all beings. Whatever exists in a Brahmin, if it is said not to be Brahman, still, Brahman is to be honored everywhere in all beings. Therefore, in all the worlds, the wise should honor Prayaga, for truly, O Yudhishthira, the king of sacred fords is to be revered above all. Even Brahma always remembers Prayaga, the supreme tirtha; upon reaching this king of fords, nothing else remains worthy of pursuit. Who, having attained divinity, would wish to become human again? By this analogy, understand, O Yudhishthira, just as I have spoken of that which is most holy. You have heard all this as spoken, and I marvel again and again—how is that state attained through yoga, and how does one reach heaven through action? The giver indeed obtains enjoyments and the fruits of his deeds, such as cows and other rewards. But I ask again about those actions—by them, is the earth itself obtained? Hear, O mighty-armed king, how by the prescribed acts, the earth, cows, fire, Brahmin, scripture, gold, water, and women are to be honored. Those lowest of men who revile their mother and father—there is no ascent for them, so declares the Lord of creatures. Thus, the attainment of yoga is a place most difficult to reach; those who commit evil deeds go to a terrible hell. He who steals elephants, horses, cows, carts, jewels, pearls, gold, or anything in secret, and then gives it as a gift afterward, does not reach heaven, where the true enjoyers are the givers. Engaged in such acts, they are tormented again in hell. Thus, O Yudhishthira, I have spoken of yoga, dharma, the giver, and the fruits of truth and untruth, of existence and non-existence. Now, listen as I explain further, as the Sun himself has said. Hear once more, O king, of the greatness of Prayaga, as well as Naimisha, Pushkara, Gotirtha, and the ocean-like Sindhu. Gaya, Citraka, the confluence of the Ganga and the ocean, and many other sacred places, together with holy clusters of stones, are also celebrated. At Prayaga, ten thousand sacred bathing places and thirty crore more are always established, so declare the wise. There, three fire-altars stand, and in their midst, the holy Jahnavi (Ganga) emerges from Prayaga, revered by all the tirthas. The goddess Yamuna, daughter of the Sun and renowned in the three worlds, joins with the Ganga, bringing benefit to all beings. The region between the Ganga and Yamuna is considered the very womb of the earth; O tiger among kings, even a sixteenth part of Prayaga cannot be equaled. Three crore and half a crore sacred bathing places, said Vayu, exist in heaven, on earth, and in the sky—and all are considered to be the Ganga herself. Prayaga is the seat of Kambala and Ashvatara, and also of Bhogavati; this is the altar of Prajapati. There, O Yudhishthira, the Vedas and sacrifices take form, and ascetic sages devoted to austerity worship Prajapati. This, then, is the greatness and sanctity of Prayaga and the holy tirthas, as has been seen, heard, and declared.