Even the Lord of Speech himself cannot fully convey the true essence of the sacred tīrthas, for their deepest meaning lies in compassion and self-restraint. At these holy places, one should bathe with sincere effort, never doubting the sanctity of the act. In the morning, for three muhurtas, the confluence of the waters is to be observed with reverence. Afterwards, bathing and performing related rites at the tīrtha bring delight to the gods. The midday is comprised of three muhurtas, followed by the afternoon. For honoring the ancestors, bathing, offering pinda, and pouring libations bring satisfaction to them; however, the evening, which also spans three muhurtas, is not suitable for performing śrāddha. There is a period known as Rākṣasī, which is condemned for all rituals. In the day, ten and five muhurtas are always celebrated and renowned. Among these, the eighth muhūrta is called Kutupa, for at midday the sun’s strength wanes. Thus, offering pinda to the ancestors at midday brings endless merit; this is also true for the sword vessel and the Nepalese blanket. However, certain items—silver, darbha grass, cows, the daughter’s son, kutupa sesame seeds—are considered sinful and contemptible, causing distress. These eight are thus known as kutupa, and above kutupa, four more muhurtas follow. This set of five muhurtas is approved for the time of śrāddha. Kuśa grass and black sesame seeds are remembered as having arisen from the body of Vishnu. For the protection of śrāddha, the gods have declared that those residing at the holy waters should offer a handful of sesame water. If one performs śrāddha with darbha grass in hand, it remains unharmed; reciting the names properly, this becomes the entrance to the holy place. O goddess, having caused this to be established by me, it was also given to Kaśyapa, my devotee who is ever dear to me. Therefore, this Gaṅgā was given, pure and destroyer of sins, in the holy place called Sābhramatī, for those observing celibacy. I have established myself there, and by that name, Śaṅkara, I remain for the welfare of the world, known as Brahmacārīśa. Near Sābhramatī, at the place called Brahmacārīśa, when, especially in the Kali age, a devotee performs worship, he enjoys happiness in this world and attains the great Śaiva state. Even if afflicted by great diseases, should he depart, his disease quickly perishes merely by seeing; and having gone to that place, fasting and with controlled senses, if he worships with devotion, standing firm through the night, I, in the form of a yogi, come to grant him my vision. I bestow the desired wishes—truly, truly, O beautiful-faced one—to those who come especially to my place. For them, I bring relief from disease over time; the disease, known as eighty-four types, has been described. That disease is destroyed merely by sight, O beautiful one. My liṅga does not exist there, O daughter of the mountain; only bathing is to be performed for me, without doubt. Once, on this earth, there was a powerful king of the solar dynasty named Brahmadatta. This king, O queen of the gods, performed austerity for a long time. He practiced the five fires in many ways and undertook numerous austerities such as monthly fasting. Thus, for a very long time, the king performed great austerity, and then I appeared before him in person, O beautiful one, to grant him a boon. I said, “Brahmadatta, listen to this great statement: whatever you desire, I shall grant you without doubt.” The king replied, “O Lord of the gods, if my wish is to be granted, let there be only one boon always given to me, O god.” He asked that by my name, the Lord be born on earth. Pleased by his request, I granted the boon. Then I dwelled together with him, O Queen of the gods. Remaining there, if one performs devotion in every way, fasting, I grant all desired wishes—even those sought by the fourteen Indras. And here, those brahmins who come and perform Rudra-japa and similar rites with special care, I grant them happiness in women, happiness in sons, and again, increased prosperity. Now, O goddess, hear the glory of another sacred place. At Kambutīrtha, a man, after bathing and offering libations to the ancestors, should worship Nārāyaṇa, the flawless Lord of lords. Having given gifts properly to the brahmins according to the rules, by the power of this tīrtha, he attains the world of Viṣṇu. Here, in former times, the royal sage Viśvāmitra, wise and desiring offspring, performed intense austerity. Sustained by air, fasting, living only on wind, he was ever devoted to Viṣṇu’s worship and meditation. By that austerity, he obtained the offspring he desired. Any man who comes to Kambutīrtha seeking children, always obtains offspring—this is true, true, O beautiful-faced one. Such is the glory of Kambutīrtha. Then, one should go to the tīrtha named Kapīśvara, foremost among the gods, near Raktasiṃha, which destroys great sins. In former times, when the bridge was being built during the battle between Rāma and Rāvaṇa, the best of mountains was specially brought by the monkeys. Thus, the sacred places and their rituals, the devotion of kings and sages, and the blessings of the divine are woven together, offering the seeker both worldly happiness and liberation.