Long ago, Brahmā himself narrated these teachings in response to Mārkaṇḍeya’s earnest questions. “Listen, dear child,” he began, “upon the earth’s surface flows the river Śiprā, most divine among rivers. Simply by beholding her, even the gravest of sins are washed away. At her sacred banks, the radiant sun—supreme among those who journey southward—has arrived, sanctifying the place further. Here, even yogis who have departed from this life continue onward in their spiritual journey. Yet, O scorcher of foes, for such souls, a favorable destination is not easily attained; I speak truthfully to you. For their deliverance, this sacred place has been established. Within this holy region, O Lord of the world, the entire universe—both moving and unmoving—is encompassed. During the four months when Hari, the divine Lord, sleeps, the practice of dharma is especially prescribed. Those who hear these teachings in the land of Bhārata find liberation not difficult to attain. This Lord, indeed, grants liberation and is the cause for crossing over worldly existence. Human birth in this world is rare, and even rarer is birth in a noble lineage. Where there is no association with the virtuous, no devotion to Viṣṇu, and no observance of sacred vows, the merit of one’s actions is fruitless—especially if vows are neglected during these four months. But those who rely upon Viṣṇu remain steadfast when these months arrive; with a well-nourished body, their life becomes auspicious. Their purposes are fulfilled, and the gods grant boons to them for as long as they live. It is said that hundreds of sins residing in their bodies are destroyed, without doubt. Especially during these four months, when the god Janārdana sleeps, if a person bathes—O best of the twice-born—on the day of Karkarā, purifying his body and at the outset following the path to liberation, immense merit is gained. Bathing at this time, whether in a waterfall, well, pond, or lake, brings about the destruction of sins. Whoever bathes daily in these waters is freed from sin. Thus, rivers are declared more sacred by both gods and demons. During the four months, whoever bathes gains greater merit, especially at the confluence of the Reva and the eastern ocean, in the field of the Sun. Even if one bathes for a single day during these months, he escapes suffering. When the Lord of the universe sleeps, sin increases a thousandfold. Yet, having broken through the body born of karma, one who observes these practices attains the same world as Viṣṇu. However, neglecting even a moment or half a moment during these four months leads to loss of merit. Those who immerse themselves in water mixed with sesame, or with water from the bilva tree, and those who remember the Ganga daily near a water source, are especially blessed. The Ganga herself flows from the toe of the Lord of gods, and during these four months, the god Nārāyaṇa resides in water. Bathing should be performed in ten prescribed ways, and when accompanied by the name of Viṣṇu, it yields great fruit. Without bathing, any auspicious act performed—even if full of merit—does not bear its proper fruit. Through bathing, one attains truth, and in truth abides eternal dharma. Those who are holy and know the Self, and those who have mastered the end of the Vedas, affirm that for one who has bathed, Hari dwells within, having assumed his body. This is for the destruction of all sins and for the satisfaction of the deities. One should not bathe at night, nor at twilight, except during an eclipse. Purification for all rites is prescribed by beholding the sun. But when the body is incapable, one becomes purified by bathing with ashes. Thus, Brahmā revealed the greatness of sacred bathing and the importance of observing dharma during the four holy months, especially in the Avanti region and at the banks of the divine rivers, for the destruction of sin and attainment of liberation.