By the power of worshipping that divine presence, success itself comes to rest in the hands of men. It is taught that after bathing in the pure waters of the Sarayu river, one should offer worship to Pindaraka. During the sacred festival of Navaratri, his procession should be performed with flowers, honoring him in all reverence. Simply by beholding him, no obstacle, however slight, can remain before any man. It is from that hallowed place in the northeast that the birth of Rama is celebrated with great joy. The site lies to the east of Vighneshvara and to the north of Vasishtha as well. To see this place is to gain victory over the very state of being confined in the womb, transcending the cycle of birth. When the ninth day arrives, if a man observes the sacred vow, and if one gives a thousand tawny cows each day, the merit gained by men and ascetics dwelling in hermitages is immense. Indeed, upon seeing a man devoted to discipline—especially at his own birthplace—one attains that same fruit simply by beholding the land of his birth. The merit obtained by dwelling in Kāśī for thousands of aeons, or by performing ancestral rites at Gayā and beholding the Supreme Person, or by dwelling in Mathurā for a single age, or at Puṣkara and Prayāga during the months of Māgha or Kārttika, or the merit from dwelling in Avantī for a thousand million aeons, or even from bathing in the Bhāgīrathī for sixty thousand years—all these are surpassed by contemplating Rāma for even a moment or half a moment. Whoever, wherever they may be, remembers Ayodhyā in their mind, attains great merit. The Sarayū river, in the form of water, is verily Brahman itself and always bestows liberation. Cattle, birds, wild animals, and all other beings of sinful birth—none are excluded from her grace. Having thus spoken, the sage born from the jar became silent, his words carrying profound meaning. This tale, in its full and gradual detail, is difficult for all beings to obtain. Then the listener spoke: “Now I wish to hear, in proper order, about the holy places. Tell me, in detail and in sequence, the fruits, as I ask. Just as I have heard, in due order, the journey of the best among those who know the universe—to Ayodhya and the seventy sacred fords, properly and in sequence—whoever, with purity of mind, speech, and body, and an unblemished inner self, performs the rite correctly, attains the full fruit of the pilgrimage. At those places where, for those who have bathed, there arises purification of the mind, there is true sanctity.” Then Agastya said: “Hear from me, O sinless one, as I recount the mental sacred fords. Truth is a sacred ford, forgiveness is a sacred ford, and restraint of the senses is a sacred ford. Knowledge is a sacred ford, austerity is a sacred ford—thus is declared the sevenfold sacred ford. Bathing is not said to be for one whose body is purified only by water; hear the reason for the merit of even earthly sacred fords. Just as, among the parts of the body, some are considered middling or excellent, so too are the fords. Therefore, one should dwell at earthly sacred fords and at mental ones as well. Therefore, you too, O foremost of Brahmins, with a purified inner self, hear from me the procedure for pilgrimage, step by step. Creatures are born in water and die in water as well. Constant attachment to sense objects is called the impurity of the mind. If the mind within is corrupted, bathing at sacred fords does not purify.” Thus, the sage taught the true meaning and the path to real sanctity, guiding the seeker toward both outward pilgrimage and inner purity.