In the sacred land of Bharata, many holy rivers and tirthas are renowned for their power to bestow blessings and liberation. Among these, the Godavari flows as a great and revered river, acclaimed for its sanctity and the boons it grants to those who bathe in its waters. Alongside her, the Payoshni too is celebrated as a river that fulfills the deepest wishes of pilgrims. There are places of profound spiritual merit: Gokarna shines as a supreme pilgrimage, and the city of Mahishmati stands holy among the sacred cities. In the ancient Krita age, it was said that purity alone was enough to grant liberation, and near these holy sites lies Sharngadhara, a place of spiritual significance. Nanditirtha, too, is famed for granting liberation, and its merit is said to equal the fruit of a crore pilgrimages. The rivers Krishnaveni, Bhimarathi, Gandaki, and Iravati are all counted among the most sacred, each carrying the promise of spiritual elevation. Yet, beyond rivers and tirthas, the scriptures proclaim that true pilgrimage is found in meditation on Brahman, and self-control itself is a veritable holy place. In the lake of knowledge, through the waters of meditation, the stains of passion and hatred are washed away, leaving the soul pure. However, those who make distinctions—saying, "This is a sacred place, this is not"—fail to grasp the highest truth. For one who realizes that all is Brahman, no particular place is holier than another, for divinity pervades all. Indeed, all rivers, all mountains, and every holy place worshipped by gods and mortals alike are imbued with the same sacredness. Of special note are the seven fords of the Godavari, each held as supremely holy, and the pilgrimage site of Konagiri, which stands out among the rest. On Mount Sahya, the Lord of gods, Ekavira, and Sureśvari reside, blessing those who seek them. To bathe at the sacred place of Kanakhala is to be freed from the cycle of birth and death. Having heard of these glories, Brahma, accompanied by Daksha and other sages, spoke to Vyasa and declared that Gayā is imperishable, the supreme tirtha that grants the world of Brahman to all who approach it with reverence. Thus concludes the chapter extolling the greatness of all holy places. Now begins the tale of Gayā’s supreme greatness, as recited by the illustrious Vyasa. In ancient times, there lived a mighty and formidable demon named Gayasura, whose intense austerities troubled the gods. Seeking relief, the gods approached Lord Hari, imploring him to subdue Gayasura. They requested that his vast body be cast down, and so, by divine arrangement, Gayasura was brought to the land of Kīkaṭa and made to lie down there. Thus, at Gayā, Lord Vishnu, the wielder of the mace, took his stand as the giver of liberation. Janardana, Kāleśa, and even the great-grandfather Brahma are all present there, sanctifying the place with their presence. Whoever performs sacrifice, ancestral rites, the offering of rice-balls, bathing, and other rituals at Gayā, does so at the most supreme of holy places. Brahma himself, knowing the greatness of Gayā, performed a sacrifice there, and from his actions arose a great river of sacred waters, as well as ponds and other holy sites. The Lord granted the land of Gayā, spanning five krośas, to the Brahmanas. Even when the Brahmins were cursed, they remained at Gayā, for the place itself is sanctified beyond compare. There, rivers, mountains of stone, and streams abound, each contributing to the merit of those who come to perform rites for their ancestors. Indeed, those who offer śrāddha at Gayā attain the highest worlds of merit, ascending to the world of Brahma himself. Three things are said to bring the highest spiritual fruit: knowledge of Brahman, performing śrāddha at Gayā, and dying in a cow-pen. All the waters of the oceans, rivers, ponds, wells, and lakes are present in Gayā, their sanctity concentrated in this one place. Even for those who have committed the gravest sins—killing a Brahmin, drinking liquor, theft, or union with a teacher’s wife—or those who die without rites, or are killed by cattle or thieves, the offering of piṇḍa at Gayā brings the highest fruit and redemption. Thus ends the chapter on the greatness of Gayā. In the region of Kīkaṭa lies holy Gayā, alongside the sacred forest of Rajagṛha. To the east is Muṇḍapṛṣṭha, with sacred sites extending to the west, south, and north. The field of Gayā covers five krośas, while Gayāśira, the sacred peak, spans one krośa. From the mountain Janārdana and from the well of Uttaramānasa, the waters flow, and it is here, by the offering of piṇḍa, that ancestors attain the highest state. Thus, the scriptures recount the matchless sanctity of Gayā and all holy places, guiding seekers toward liberation and everlasting merit.