In the sacred narrative, the holy places of merit are recounted with deep reverence. At Mahāpadma, the observance of Mahālaya is celebrated, while at Payoṣṇī, the presence of Piṅgaleśvara is honored. The region of Siṃhikā is sanctified by the holy site called Sauravera. In the field of Kṛttikā, the auspicious month of Kārtika is venerated, and on the mountain of Śaṃkara, the great Śaṃkara himself is worshipped. The divine site known as Utpalākhya is remembered, and at the confluence of the Sindhu river, Subhadrā is revered. Following these, the sacred place dedicated to Gāṇapatya is mentioned, along with the mountain that bears Viṣṇu’s name. At Jālaṃdhara, the holy site called Viṣṇumukha is renowned. At Tāra, the deity Tāraka is worshipped, and again, the mountain named after Viṣṇu is venerated. In the Devadāru forest, the places called Pauṇḍra and Pauṣka in the region of Kashmir are remembered with honor. The earthly snows upon the Himalaya are revered, as are the sacred places Tustika and Paustika. In Mayapura, the holy site Kapalamocana arose, bringing sanctity to the land. Next is the Shankoddhara, along with the god Shankadharaka; in Pinda, the site known as Pinda is found, and in Siddha, the Vaikhanasa is worshipped. Within Acchoda lies the holy place Vishnu-kama, which bestows righteousness, desire, wealth, and liberation. On the northern bank, there are waters endowed with medicinal qualities, and in Kushadvipa, the sacred Kushodaka is found. The deity Manmatha is honored in Hemakuta, while Kumuda and Satyavada are remembered together. Avashvaka is spoken of as a sacred place, and in the Vindhya mountains, Matrika is revered. In Citta, the sacred place Brahmamaya is regarded as the purifier of all holy sites. Among all these, the greatest is now described. The sacred place composed solely of Viṣṇu’s name is unique—never before has such a site existed, nor will it ever exist again. No matter one’s sins—even if a person has committed the gravest acts, such as killing a Brahmin, stealing gold, slaying children, or killing cows—simply by invoking the name of Viṣṇu, by the grace of Keśava, one is released from all sin. In this age of Kali, Dvāravatī is especially delightful, where the blessed god Janārdana resides. Those who behold this deity attain unwavering liberation. Thus, the supremely blessed god Viṣṇu, lord and master of all, is contemplated by the wise. This, O great goddess, is the enumeration of one hundred and eight sacred places. Whoever recites or listens to this sacred list is freed from all sins. Those who bathe at these holy sites and behold Nārāyaṇa, Hari, are liberated from all sin and attain Viṣṇu’s eternal abode. Jagannātha is revered as the greatest of sacred places, the purifier of the worlds. Those who journey to these holy sites also attain the supreme path. The recitation of these one hundred and eight sacred places is of great merit and should be performed during ancestral rites. Having enjoyed happiness in this world, one who honors these places attains the eternal abode of Viṣṇu. Whether through the giving of cows, funeral offerings, or daily devotion, the learned, by worshipping the gods in the proper manner, attains the supreme Brahman. Thus, in the glorious Padma Mahāpurāṇa, within the Uttarakāṇḍa and the fifty-five thousand verses, this is the one hundred and thirty-third chapter, describing the sacred places of Jambudvīpa. Then Mahādeva spoke again, declaring the greatness of the river Vetravatī. He said, “Listen, O beautiful one, for bathing in this river frees one from all accumulated faults. Long ago, the demon Vṛtra dug a deep well, and from that well emerged a goddess—the destroyer of great masses of sin. Just as the Gaṅgā is revered, so too is Vetravatī the best among rivers. Merely seeing her pacifies even the gravest sins. Hear, O Goddess, an ancient tale by which the sinful are freed from faults and the bonds of karma. In the city of Campaka, there was a king who ruled with cruelty. He was of wicked nature, an oppressor of his people, unrighteous though appearing righteous, devoted to reviling Viṣṇu, and a slayer of gods and Brahmins. He defiled hermitages, reviled the Vedas, was wealthy yet foolish, cruel, deceitful, and engaged in false scriptures. He violated the wives of others and his name was Vidaruna—a fool indeed. Once, by the force of fate, Vidaruna came to the river Vetravatī. He was out hunting, suffering from leprosy—a condition brought upon him by his reviling of Brahmins. He was a vain talker, wicked-minded, merciless, and always intent on corrupting the scriptures and reviling the Vedas. Tormented by thirst while wandering in the forest with his friends, he dismounted from his horse, drank the river’s water, and returned home. By drinking that sacred water, his leprosy vanished, and his mind became pure. From that moment, devotion to Viṣṇu arose in his heart, and he began to bathe regularly in the river. He became pure, gained many forms of wealth, enjoyed happiness in this world, and performed many sacrifices. By giving gifts to Brahmins, he ultimately attained the Vaishnava abode. Thus, O Goddess, know that the Vetravatī is especially holy. Brahmins who bathe there are liberated, as are Kṣatriyas, Vaiśyas, and Śūdras. Wherever they perform bathing, they are freed from the bonds of sin, whether in the sacred months of Kārtika or Māgha—even an outcaste or a reviler of the Vedas. Bathing at the confluence of rivers, especially where the Vetravatī meets the Sabravatī, frees one from sin—even a slayer of Brahmins is liberated. The city of Khetaka is divine, resembling heaven itself. There, many yogic practices were performed by Brahmā. By bathing and eating there, one is freed from rebirth. This place is remembered as the second Gaṅgā, especially in the Kali age. Those who desire happiness or wealth should seek out this sacred river.” Thus, the narrative honors the sacred places and the purifying power of holy rivers, guiding all towards liberation and the supreme abode of Viṣṇu.