In the vast and sacred realm of Jambūdvīpa, there lies a land of great holiness where merit flourishes—this is the revered place known as Ārya, a supremely sanctified region said to fulfill all desires. Within this hallowed land are found illustrious tirthas: the holy site of Nīlakaṇṭha, the serene Nanda Lake, and Rudra Lake, which is cherished as the abode of Rudra himself. Here, too, flow the sacred rivers Mandakini and Chhoda, manifesting their divine presence for all to behold. The region is further graced by Dhūmrā, the seat of Mitra; Vaijanātha, the excellent and celebrated stone; the river Kṣiprā; the holy site of Mahākāla; and the mighty mountain Kālinjara. It is in this land that the Ganges emerges, where the bursting forth of Hari is revealed, and where the Narmada takes form. The wise declare that offering the sacred Ganga-pinda at these sites is of equal merit, for these are the Brahma-tirthas—sanctuaries situated on the northern bank of the Sabrāmatī, veiled and protected by the gods led by Brahma himself. O Lady of the Gods, even the mere remembrance of these tirthas dispels the sins of mortals; how much greater, then, is the merit for those who perform śrāddha rites there! Other holy sites in this region include Omkara, the Pitṛ-tirtha, the sacred Kaveri, the pure waters of Kapila, the confluence of Chandavega, and the exalted Amarakantaka. Bathing and performing rituals at these confluences—especially where the Vārtaghnī meets, with Ganesh as the foremost—bestow a hundredfold the merit of even Kurukshetra. In ages past, the hosts of Gaṇas gathered these many tirthas and brought them to the Sabrāmatī. Thus, I have described to you, in brief, the great confluence of tirthas. Yet, O goddess, even the Lord of Speech cannot fully expound the essence of these holy places, for the highest tirtha is truly that of compassion and self-restraint. At these tirthas, one should bathe with devotion, especially in the morning for three muhurtas, focusing solely on the confluence. Thereafter, bathing and related rites delight the gods, and the midday—comprising three muhurtas—gives way to the afternoon. For the ancestors, bathing, offering of pinda, and libations during the proper time bring satisfaction. However, the evening, which also spans three muhurtas, is not suitable for śrāddha, for the period called Rākṣasī is condemned for all rituals. The day is renowned for its fifteen muhurtas, with the eighth known as Kutupa, a time when the sun’s strength wanes at midday. Therefore, offering pinda to the ancestors at midday yields inexhaustible merit. Certain items—such as the sword vessel, the Nepalese blanket, silver, darbha grass, cows, a daughter's son, kutupa sesame seeds—are considered inauspicious and cause distress if used in śrāddha. Because of these eight, the period is known as kutupa; above this, four more muhurtas are counted. This set of five muhurtas is approved for performing śrāddha. Kuśa grass and black sesame seeds, it is remembered, arose from the body of Vishnu himself. The gods have thus ordained that, for the protection of śrāddha, a handful of sesame water should be offered by those dwelling at the holy waters. If one holds darbha grass while performing śrāddha in this manner, no harm will come to the rite; and with the proper recitation of names, this becomes the true entrance to the sacred place. O goddess, having established these rites myself, I also entrusted them to Kaśyapa, my devoted and beloved follower. Thus, the pure and sin-destroying Gaṅgā was bestowed at the holy Sābhramatī, especially for those who observe celibacy. I, Śaṅkara, have established myself there, assuming the name Brahmacārīśa, for the welfare of the world. Near the Sābhramatī, at Brahmacārīśa, when a devotee worships—especially in the Kali age—he enjoys happiness in this world and ultimately attains the supreme Śaiva state. Even those afflicted by grave diseases, if they depart from this world after visiting, find their ailments destroyed merely by the sight of this place. When one comes to this sacred spot, fasting and with self-control, and worships with unwavering devotion, standing firm through the night, I myself, in the form of a yogi, appear to grant my vision. I bestow the desired wishes—truly, truly—upon all who come to my abode. For them, I bring relief from disease, even those of the eighty-four kinds I have described; such disease is dispelled merely by beholding this place, O beautiful one. Know that my liṅga does not exist there, O daughter of the mountain; only bathing is required as worship to me—of this, there is no doubt. At one time on this earth, there was a powerful king of the solar dynasty, Brahmadatta. This king performed severe austerities for a long time, including the practice of the five fires and many rigorous vows such as monthly fasting. After enduring such great austerity for a long period, I appeared before him in person, ready to grant him a boon. I said, "Brahmadatta, listen to this great statement: whatever you desire, that I shall grant you, without doubt." The king replied, "O Lord of the gods, if you are pleased to grant me a boon, let there be only one: let the Lord be born on earth by your name." Pleased by his request, I granted the boon. From then on, I have dwelled together with him, O Queen of the gods, and whoever performs devotion here, with fasting and discipline, finds me ever present.