Gathering upon the sacred riverbanks, a host of illustrious sages assembled—Śikhī, Dīrghatamas, Gautama, Kaśyapa, Śvetaketu, Kahoḍa, Pulaha, and Devala. Alongside them were Viśvāmitra, Bharadvāja, the mighty Jamadagni, Garga, son of Ṛcīka, and the wise Uddālaka. Devaśarman, Dhaumya, Āstīka, Kaśyapa, Lomaśa, Nābhiketu, and Lomaharṣaṇa also joined, together with Ugraśravā, Bhārgava Cyavana, and all the revered Vālakhilyas. These sages, having bathed and fasted, stood ever devoted to Vishnu, bearing his symbols—the conch, discus, and mace—on the riverbank, absorbed in worship. Among the holiest places, Gayā stood foremost, auspicious for ancestral rites, for there Brahma, the Lord of gods, himself resides. In the Gita, the ancestors sing verses, longing for a share in the offerings. Though many sons may perform rites, even a single visit to Gayā suffices for their ancestors’ satisfaction. The horse sacrifice and the release of a blue bull are grand rituals, but Varanasi too is eternally holy and beloved of the ancestors. By the divine presence, these sacred places grant both worldly enjoyment and liberation. By command, the Lord of gods is known as Bindumadhava, who dwells especially in Varanasi. Thus, this city is ever the most blessed and excellent among sacred sites. Vimaleshvara, beloved by ancestors, and Prayāga, endowed with all holy places, are also sanctified by their proximity to the waters, where Lord Vaṭeśvara is accompanied by Mādhava. There is the holy site of ten horse sacrifices and the gateway to the Ganges. By divine order, these places reside in Sābhramatī. The river Lalitādevī, the site of seven streams, Mitrapada, and Kedāra—the abode of Śaṃkara—are counted among the sacred. Gangāsāgara is renowned as an auspicious site, the confluence of all holy places, along with Brahmasaras and the lake fed by the waters of the Shatadru. Naimisha, always sanctified by divine command, lies beside the waters of Sābhramatī. Rivers such as Śvetā, the pure and golden, Hastimatī, and Vārttaghnī flow into the ocean, beloved by ancestors and granting the fruits of countless offerings. Here, sons should give offerings for the benefit of their fathers. Pāṭala and the city called Vāḍava, O beautiful one, are rivers that especially reach Sābhramatī. Those who bathe and give gifts at these sacred sites, after enjoying happiness in this world, attain the eternal abode of Vishnu. Jambūdvīpa, the great and holy land where merit increases, contains the supremely holy place called Ārya, which grants all desires. Among its sacred sites are Nīlakaṇṭha, Nanda Lake, and Rudra Lake, the sacred abode of Rudra. The Mandakini, supremely holy, and the great river Chhoda flow here, manifesting themselves for the sake of vision. Dhūmrā, the seat of Mitra; Vaijanātha, the excellent stone; Kṣiprā, the river; Mahākāla; and Kālinjara, the mountain—all are counted among the sacred. The emergence of the Ganges, the bursting forth of Hari, and the form of the Narmada, through the offering of Ganga-pinda, are declared by the wise to be equivalent. These are Brahma-tirthas, situated on the northern bank of Sabrāmatī, concealed by the gods led by Brahma. Even by remembrance, O Great Goddess, these sites destroy the sins of people; how much more so for those who perform śrāddha. Omkara, the Pitṛ-tirtha, Kaveri, the water of Kapila, the confluence of Chandavega, and Amarakantaka are all sanctified. Bathing and related rites here yield a hundred times the merit of Kurukshetra, especially at the confluence of Vārtaghnī, where Ganesh is foremost. In ancient times, the multitude of Gaṇas brought the cluster of tirthas to Sabrāmatī, forming this confluence as described. Even the Lord of Speech cannot expound the full essence of the tirthas; truly, the greatest tirtha is that of compassion and self-restraint. At these tirthas, one should bathe with effort, especially in the morning for three muhurtas, observing only the confluence. Then, bathing and related rites delight the gods; midday comprises three muhurtas, followed by the afternoon. For ancestors, bathing, offering of pinda, and libations generate satisfaction; the evening comprises three muhurtas, but śrāddha should not be performed then. The period called Rākṣasī is condemned for all rituals; ten and five muhurtas of the day are always renowned. The eighth muhūrta is known as Kutupa, for at midday the sun becomes faint. Therefore, the offering of pinda to the ancestors at midday yields endless fruit, along with the sword vessel and the Nepalese blanket. Silver, darbha grass, cows, the daughter's son, kutupa sesame seeds—these are said to be sinful and contemptible, causing distress. Because of these eight, they are known as kutupa; above kutupa, there are four more muhurtas. This set of five muhurtas is approved for the time of śrāddha; kuśa grass and black sesame seeds are remembered as arising from the body of Vishnu. Thus, the sages, the sacred places, the rivers, and the prescribed times for rites all converge, forming a tapestry of devotion and sanctity, where the ancestors are honored, sins are washed away, and the path to Vishnu’s eternal abode is opened to the faithful.