O revered goddess, listen as the sacred sites and rivers, beloved of the ancestors, are revealed. Vimaleshvara, a place dear to the forefathers, stands alongside the ancestral site of Prayāga, which is graced by all holy places. At my command, the waters themselves assemble, and Lord Vaṭeśvara arrives accompanied by Mādhava. There is the holy place where ten horse sacrifices have been performed and the gateway to the Ganges; by my order, O goddess of the gods, these dwell within Sābhramatī. The river Lalitādevī flows there, as does the holy site of seven streams, Mitrapada, and Kedāra—the abode of Śaṃkara. This place is called Gangāsāgara, auspicious and composed of all holy places. Brahmasaras and the lake with the waters of Shatadru are also present. Naimisha, another sacred site, exists always by my command, and all these reside within the waters of Sābhramatī without doubt. The pure river Śvetā, clad in bark, and the golden Śvetā, along with Hastimatī and Vārttaghnī, flow to the ocean. These rivers are beloved of the ancestors, granting the fruit of countless offerings. Here, sons should make offerings for the benefit of their fathers. Pāṭala and the city called Vāḍava, O beautiful one, are among the rivers that especially reach Sābhramatī always. Those who bathe and offer gifts there, after enjoying happiness in this world, attain Vishnu’s eternal abode. Jambūdvīpa, the great and holy land where merit increases, holds the supremely holy place called Ārya, which grants all desires. The holy site known as Nīlakaṇṭha, Nanda Lake, and Rudra Lake—the sacred abode of Rudra—are all found here. 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, the river Kṣiprā, Mahākāla, and the mountain Kālinjara are all present. The emergence of the Ganges, the bursting forth of Hari, and the form of the Narmada—these, through the offering of Ganga-pinda, are declared by the wise to be equivalent. These Brahma-tirthas, situated on the northern bank of the Sabrāmatī, are concealed by the gods led by Brahma. Even by remembrance, O Great Goddess, these holy sites destroy the sins of people; how much more so for those who perform śrāddha, O Queen of the Gods. Omkara, Pitṛ-tirtha, Kaveri, the water of Kapila, the confluence of Chandavega, and Amarakantaka are all present. Bathing and related rites here yield a hundred times the merit of Kurukshetra, O Goddess, at the confluence of Vārtaghnī, with Ganesh as the foremost. In ancient times, the multitude of Gaṇas brought the cluster of tirthas to the Sabrāmatī; this, in brief, is the confluence of tirthas as described by me. Even the Lord of Speech cannot expound the full essence of these tirthas; truly, the greatest tirtha is that of compassion and self-restraint. At that tirtha, one should bathe with effort, without doubt, observing the confluence in the morning for three muhurtas. Bathing and related rites at the tirtha bring delight to the gods; midday comprises three muhurtas, followed by the afternoon. For the 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 the time called Kutupa, because at midday the sun becomes faint. Therefore, the offering of pinda to the ancestors at midday yields endless fruit; the sword vessel and the Nepalese blanket, likewise. 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 renowned as kutupa; above the 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. The gods have thus declared, for the protection of śrāddha, that a handful of sesame water should be offered by those residing at the holy waters. With darbha grass in hand, if one performs śrāddha in this way, it is not harmed; and with proper recitation of names, this is the entrance to the holy place. Having caused it to be established by me, O goddess, it was also given to Kaśyapa; my devotee Kaśyapa is always dear to me. Therefore, this Gaṅgā was given, pure and destroyer of sins, in the holy place called Sābhramatī, O highly fortunate one, for those observing celibacy. Having established myself there, by that name I, Śaṅkara, remain for the welfare of the world, known as Brahmacārīśa. Near Sābhramatī, at the place called Brahmacārīśa, when a devotee performs worship—especially in the Kali age—he enjoys happiness in this world and attains the great Śaiva state. Even if afflicted by great diseases, upon departing, his disease quickly perishes, O great goddess, merely by seeing. Having gone to that place, fasting and with controlled senses, if he worships with devotion, standing firm through the night, then I, in the form of a yogi, come to grant him my vision. I bestow the desired wishes—truly, truly, O beautiful-faced one—upon those who especially come to my place.