Agastya, the revered sage, addressed his disciple with gentle authority: “Listen, O sinless one, as I explain to you the sacred fords of the mind. Know that truthfulness itself is a sacred ford; forgiveness is a sacred ford; so too is the restraint of the senses. Knowledge and austerity are sacred fords as well. In this way, the wise declare a sevenfold sacred ford, each a means of inner purification. Bathing alone, if it cleanses only the body with water, is not considered true purification. Let me tell you why even the earthly sacred fords hold merit. Just as among the limbs of the body, some are considered middling and others excellent, so too are there gradations among sacred fords. Therefore, one should honor both the earthly fords and the mental ones, dwelling at each with reverence. Thus, O foremost of Brahmins, when your inner self is purified, I will explain to you, step by step, the proper procedure for pilgrimage. Consider this: all creatures are born in water and return to water at death. Yet, the true impurity lies in the mind’s constant attachment to sense objects. If the mind is tainted within, then bathing at sacred fords does not bring purity. Therefore, charity, sacrifice, austerity, purity, service at sacred fords, and study of scripture—these are the true means of sanctification. Wherever a person dwells with senses restrained, there indeed is a mental sacred ford. O Brahmin, thus have I described to you the characteristics of these inner fords. Now, let me speak of the sacred pilgrimage. Rising early, the wise should bathe at the confluence of rivers. Bathing at the Cakra Tirtha, one beholds the all-pervading Lord Hari, who wields the discus. On the eleventh day, such pilgrimage yields most auspicious results. After performing the daily prescribed duties, one should also visit the holy city of Ayodhya. There, one should see the sacred sites of Bandī, Śītalā, and Vaṭuka. Having beheld Piṇḍāraka, the pilgrim must next have a vision of Bhairava. On the fourth day of the waning moon, dedicated to Maṅgala, these deities should also be visited. Once again, rising early, the wise should plunge into the waters of Brahma-kuṇḍa. Afterward, one should behold Mantreśvara and the great Vidyā. Bathing at Svargadvāra, always clothed and with the senses controlled, brings the highest attainment. Such is the pilgrimage, auspicious and remover of all sins. Whoever undertakes this pilgrimage regularly gains all auspicious rewards. Therefore, O foremost of Brāhmaṇas, do not delay—go to Ayodhya. Ayodhya is the supreme place, the greatest of all. It is the highest abode, established within the very discus of Viṣṇu. Thus, O Brahmin, I have answered your questions as you desired.” So spoke Agastya. Then Vyāsa, the treasure of austerities, responded with joy: “I am blessed, I am favored, I am fulfilled, O sage. Truly, all is fruitless for one who has not gone to Ayodhya. Through your gracious words, the essence of dharma has been revealed to me. Now, O foremost of Brāhmaṇas, return to your hermitage.” With that, Agastya, born of the pot and rich in austerity, departed. The steadfast sage, his eyes wide with wonder, returned to his own hermitage. The Brahmin made his way to Ayodhya, seeking to fulfill all his desires and aims. Having seen this supreme holy place, the cause of great marvels, the foremost of Brahmins then returned to his hermitage. Whoever, having heard of Ayodhya’s greatness and performed the pilgrimage as instructed, recites this incomparable glory with devotion, attains great merit. Therefore, all people should listen to this sacred account with sincere effort.