In the sacred narrative, a wondrous account unfolds of the holy places that have arisen throughout the land, each sanctified by the presence or memory of the divine. At Śālagrāma, Gallikā, and Sureśvarī, sacred sites were born, as well as at the revered Narmadā, where a holy place named Śiva emerged, and at Māyā, the sanctified Viśvarūpaka. On the Raivata mountain, two holy sites—Utpalākṣa and Sahasrākṣa—came into being; at the river Gaṅgā, the Pitṛtīrtha stands, along with the sacred place born from the very footfall of Viṣṇu. At the Vipāśā river, the holy Vipāpā arose, while Puṇḍravardhana sanctifies Pāṭala. Nārāyaṇa is worshipped at Supārśva, and the temple of Viṣṇu graces Trikūṭa. On Vipula mountain, the place called Vipula was established; Kalyāṇa shines forth at Malayācala, Kaurava at Koṭitīrtha, and Sugandha at Gandhamādana. At Kubjāmraka, the sacred Trisaṃdhya arose; at Gaṅgādvāra, a place dear to Hari, and in the Vindhya region, the holy Śaila. At Badarī, Sārasvata is remembered with reverence. Further, at Kālidyā, the Kālarūpa site is found; on Sahya mountain, Sāyaka is venerated, and in the region of the moon, the chief of holy places, Ramaṇa, shines. By the Yamunā flows Mṛgākhya, and at Karavīra, a holy place born of the Kurus. At Vināyaka mountain, the sacred Umā is honored. In the land of Bhāskara, Ārogya brings healing, while Maheśvara is revered at Mahākāla. On the Vindhya slope, Abhayada—also called Amṛta—stands as a place of safety. Maṇḍapa is graced by Viśvarūpa, and in the city of Īśvara, the sacred Svāhākhya is known; Pracaṇḍā hosts Vaigaleya, and Marakaṇṭaka is home to Caṇḍika. Someśvara is venerated at its own holy site, while Prabhāsa is sanctified by Puṣkara. On the banks of the Sarasvatī, Devamātra stands, situated by Pārāvata. Mahālaya blesses Mahāpadma, and Piṅgaleśvara graces Payoṣṇī. At Siṃhikā, the sacred Sauravera is present. Kārtika is honored in the field of Kṛttikā, and Śaṃkara on the mountain bearing his name. The divine Utpalākhya is remembered, and at the confluence of the Sindhu, Subhadrā is revered. After these comes Gāṇapatya, and a mountain named for Viṣṇu; at Jālaṃdhara, the holy Viṣṇumukha is celebrated. At Tāra, Tāraka is venerated, and on the mountain of Viṣṇu, as well as in the Devadāru forest, the places called Pauṇḍra and Pauṣka are found in the region of Kashmir. The Himalaya bears the earthly snow, and the holy places Tustika and Paustika; Mayapura is sanctified by Kapalamocana. Shankoddhara and the god Shankadharaka are honored, while in Pinda, the sacred Pinda is found, and in Siddha, the revered Vaikhanasa. At Acchoda, the sacred Vishnu-kama grants dharma, desire, wealth, and liberation; medicinal waters flow on its northern bank, and in Kushadvipa lies Kushodaka. Manmatha sanctifies Hemakuta, and Kumuda is honored with Satyavada; Avashvaka is spoken of as a holy place, and in Vindhya, Matrika is remembered. In Citta, the Brahmamaya sacred place stands, regarded as the purifier of all holy sites. Among these, the best is to be heard with devotion. Of all these sacred places, none is greater than that composed of Viṣṇu’s very name—it has never existed before, nor will it ever exist. Even those burdened with the gravest sins—a killer of a Brahmin, a thief of gold, a slayer of children, or a killer of cows—are released from their sins merely by invoking the name of Keshava, by his grace. In the age of Kali, Dvāravatī is especially delightful, where the blessed god Janārdana is worshipped. Those who behold this god attain unwavering liberation. Thus, the most blessed god Viṣṇu, lord and master of all, is established among the wise. I contemplate Janārdana, O great goddess, as the wise do. These are the one hundred and eight sacred places. Whoever recites or hears this enumeration is freed from all sins; whoever bathes at these holy sites and beholds Nārāyaṇa, Hari, is released from all sins and attains the eternal abode of Viṣṇu. Jagannātha stands as the great purifier of the worlds, and those noble souls who journey there attain the supreme path. These one hundred and eight sacred places, of great merit, are to be recited for ancestral rites. Enjoying happiness in this world, one ultimately attains the eternal abode of Viṣṇu; whether by giving cows, making funeral offerings, or in daily worship, the learned, by worshipping the gods in the proper way, attains the supreme Brahman. Thus, in the glorious Padma Purāṇa, in its vast Uttarakāṇḍa, the sacred places of Jambudvīpa are described in the one hundred and thirty-third chapter. Now, Mahādeva spoke: “O beautiful one, I will declare the greatness of the river Vetravatī, where bathing frees one from all accumulated faults. Once, the demon Vritra created a deep well, and from this well emerged a goddess, destroyer of great masses of sin. Just as the Gaṅgā is revered, so too is this river, the best among rivers, O excellent goddess; merely seeing her pacifies all sins. Hear, O goddess, an ancient tale I shall relate; by hearing it, even the sinful are freed from faults and the bondage of karma. In the city of Campaka, there once ruled a king. He was always wicked, of evil nature, and an oppressor of his people. Though appearing righteous, he was unrighteous at heart, ever intent on reviling Viṣṇu, a slayer of gods and Brahmins, and a defiler of hermitages. He scorned the Vedas, was wealthy, foolish, cruel, and deceitful, following false scriptures and violating the sanctity of others’ wives. His name was Vidaruna, and he was indeed a fool. Once, by the force of fate, he came to that sacred river. Engaged in hunting, he himself was a leper, O Lady of the Gods—this great sinner was born so because of his reviling of Brahmins. He was a vain talker, wicked-minded, truly deceitful and merciless, always intent on reviling the Vedas and corrupting the scriptures of cows. Such a man, wandering in the forest, tormented by thirst and accompanied by friends, dismounted from his horse, drank the river’s water, and returned home.