Listen now to the wondrous tale of the sacred waters and holy places, and the gathering of the sages in ancient times. Throughout the land, there existed countless tirthas—lakes, wells, rivers, and forests—each sanctified by divinity and legend. Among them shone the golden well, the Svetatirtha lake, the pool of Ghargharika, and the mysterious dark well of Candrika. There was the well by the cremation ground pillar, the Vinayaka lake, the well born of the Sindhu, and the holy Brahmasara, each bearing its own sacred story. The abode of Rudra stood in majesty, as did the Nagatirtha and Pulomaka. The devotee’s lake, the milk lake, the abode of the departed, and Kumāraka were revered by pilgrims seeking merit and release. Brahmavarta and Kushavarta, the Dadhikarṇa well, Shringa tirtha, and other great and foremost tirthas lined the banks of the sacred rivers. The divine Brahmasara was renowned, as was the imperishable banyan at the head of Gaya. To the south and north lay the Gomaya, and the holy place called Rupashitika. The Kapila lake, the vulture banyan, the Savitri lake, and Prabhasana were known to all. The forest of Sita, the gateway of the womb, and Dhenuka, along with Dhanyaka and the place called Kokila, drew the faithful. There was the Matanga lake, the ancestral well, Rudra tirtha, Indra tirtha, and Sumalina—each a site of blessing. The seat of Brahma, the seven pools, the jewel-lake, Kaushiki, Bharata tirtha, and Jyeshthalika were revered. Vishveshvara, Kalpasara, Kanyasamvetya, Nishchiva, Prabhava, and the hermitage of Vasistha offered sanctity to those who sought them. Devakuta and its well, the hermitages of Vasistha and of heroes, Brahmasara, Brahmavira, and Avakapili added to the glory of the land. There flowed the stream of Kumara and the stream of Shri, while the peak of Gauri and the pool of Shunah stood in splendor, as did the Nandi tirtha. The abode of Kumara, the abode of Shri, the earth-cooling tirtha, Kumbhakarna lake, and Kaushiki lake were places of peace and merit. The Dharma tirtha, Kama tirtha, the tirtha of Uddalaka, Sandhya tirtha, Karatoya, Kapila, and the Red Ocean were famed for their power. The source of the Shona, the bamboo thicket, Rishabha, Kala tirtha, the lake of Punyavati, and the hermitage of Badarika were sought by the devout. There was the Rama tirtha, the forest of ancestors, the Viraja tirtha, the forest of Markandeya, the Krishna tirtha, and the sacred banyan. The foremost well of Rohini, the lake of Indradyumna, Sanu garta, Samahendra, the Shri tirtha, and the Shri river all brought blessings. Isutirtha, Varsabha, the pool of the Kaveri, Kanyatirtha, Gokarna, and the place of the Gayatri were honored. The pool of Badari, another sacred pool, the central place called Vikarnaka, the pool of Jati, Devakupa, and the slope of kusa grass stood among the holy. There was the vow of all the gods, the pool at Kanyashrama, and another place of the Valakhilyas—both ancient and recent. Another undivided pool of the great sages was also revered. In all these holy places, those who, with full faith and proper observance, bathe with fasting and self-control, satisfy the gods, seers, humans, and ancestors in due order. Having worshipped the deities and remained there for three nights, the devotee receives the fruit of each holy place, O twice-born ones. Indeed, such a person attains the merit of a horse sacrifice—there can be no doubt. Even one who merely hears, recites, or causes to be heard the supreme glory of these tirthas is freed from all sins. Then, the sages asked: “On earth, what is the most excellent land, which bestows virtue, desire, wealth, and liberation? O best of speakers, declare to us the supreme holy place among all holy places.” This very question, the sages said, had once been put to my teacher long ago. Now, O best of the twice-born, I shall explain what you ask. In a hermitage supremely holy, adorned with many flowers and filled with all manner of trees and creepers, where animals of every kind dwelled, the great sage Vyasa once resided. The air was fragrant with the blooms of puṃnāga, karṇikāra, sarala, devadāru, shala, tala, tamala, panas, dhava, and khadira trees. There were also patala, ashoka, bakula, karavira, and campaka, and many other trees bedecked with blossoms. In that sacred Kurukshetra, Vyasa—the foremost of the wise, composer of the Mahabharata, and master of all scriptures—sat in contemplation. Firm in discipline, all-knowing, devoted to the welfare of all beings, he spoke the Puranas and Agamas and was a master of the Vedas and their branches. The tranquil son of Parashara, with eyes wide as lotus petals, sat there, and to him the sages of firm vows approached joyfully. Among them were Kashyapa, Jamadagni, Bharadvaja, Gautama, Vasistha, Jaimini, Dhaumya, Markandeya, and Valmiki; also Visvamitra, Shatananda, Vatsya, Gargya, Asuri, Sumantu called Bhargava, Kanva, and Medhatithi the teacher; Mandavya, Cyavana, Dhumra, Asita, Devala, Maudgalya, Trinayajna, Pippalada, and Akritavrana; Samvarta, Kaushika, Raibhya, Maitreya, Harita, Shandilya, Vibhanda, Durvasa, and Lomasha; Narada, Parvata, Vaishampayana, Galava, Bhaskari, Purana, Suta, Pulastya, and Kapila; Uluka, Pulaha, Vayu, Devasthana, Chaturbhuja, Sanatkumara, Paila, Krishna, and Krishnanubhautika. Surrounded by these and many other eminent sages, the illustrious son of Satyavati shone like the moon among stars. Vyasa, knower of the Vedas, honored all the sages who had come; they, in turn, honored him and engaged in sacred conversation together. When their discussion ended, those foremost sages, all residents of the hermitage, approached Krishna Dvaipayana Vyasa, the son of Satyavati, and with respectful hearts, questioned him about a doubt that had arisen in their minds.