In the sacred dialogue between Umā and Maheśvara, as found in the Uttarakhaṇḍa of the Padma Purāṇa, the glories of various holy places and acts of devotion are revealed with warmth and reverence. First, it is told that those who worship with devotion at the tīrthas—especially by offering a golden cow—are granted a long sojourn in the celestial world of cows, a realm of pure delight. Those who make such offerings enjoy happiness for as long as fourteen Indras reign, a span beyond ordinary reckoning. Furthermore, whoever gives ten cows to a worthy twice-born at these sacred places, particularly at Khaṇḍa Tīrtha, performs a deed of endless merit. The wise are exhorted to plant a pippala tree there, for by this act one attains the world of the ancestors. Even greater, those who plant five divine amalaki trees, after enjoying happiness in this world, are assured passage to the world of Hari, the Supreme. Thus concludes the one hundred and forty-fourth chapter, named 'Khaṇḍa Tīrtha,' within the illustrious Padma Mahāpurāṇa. Mahādeva then speaks of another sacred place: Jambū Tīrtha, whose waters wash away all sins. Especially in the Kali age, this tīrtha is like a stairway to heaven for mortals. Upon the splendid mountain Daśāṅga, Jāmbavat, the chief among bears, once established a liṅga, which became the focus of worship for hosts of gods. In the ancient days, when Rāma vanquished the demon Rāvaṇa and restored Sītā, Jāmbavat announced Rāma’s triumph with the beating of drums in all directions, and together they bathed in that auspicious tīrtha. There, a liṅga was established bearing Jāmbavat’s own name. Whoever bathes there, recalling Rāma and his brother, is honored in the world of Rudra. Wherever the remembrance of Śrī Rāma is performed, liberation from worldly bonds is seen among all beings, whether moving or unmoving. Mahādeva reveals a profound truth: “Know that I am Rama, and Rama is indeed Rudra; thus, O Devi, when this is understood, there is never any division.” Those who recite ‘Rama Rama’ or even think of the name ‘Rama’ in their minds will attain success in all their endeavors, lifetime after lifetime. Mahādeva confides, “I always engage in the remembrance of Shri Rama; hearing this, O Devi, rebirth never arises again.” He dwells always in Kashi, continually remembering Shri Rama, the lotus-eyed, with devotion and proper ritual. Jāmbavat, ever recalling Rama the splendid, thus became known as Jāmbavanta, having established the guru of the worlds. One who bathes, eats, and worships the deity there attains the realm of Shiva for as long as fourteen Indras exist. Even by merely bathing, one gains strength equal to that of Jāmbavan, by the grace of Shri Vishvesha. If a man gives land at this tīrtha, the fruit is a thousandfold, simply by the sight of Jāmbavantesha. Thus ends the one hundred and fiftieth chapter, ‘The Glory of the Jambavat Tirtha,’ in the Padma Mahāpurāṇa. The narrative continues with the revelation of another hidden tīrtha. On the bank of the Sabhramati lies Khangadhara, a supremely pure and secret place which, in the Kali age, remains concealed. There, by bathing or even drinking the water, one is freed from all sins and honored in Rudra’s realm. The holy Sabhramati, following the sage Kashyapa, was once held by Rudra in his matted locks as she descended to the netherworld. At Khangadhara, Rudra himself resides, and even the most sinful, by bathing, ascend to heaven. Here, Mahādeva shares an ancient legend about the difficult vow of a Kirata. Parvati inquires eagerly after the details—his name, his vow, and the story in full. Mahādeva obliges: There was once a fierce and wicked Kirata named Chanda, cruel and deceitful, a terror to all beings. With nets, he ceaselessly killed fish; with arrows, he slew deer, wild beasts, black antelopes, and horned creatures. He hunted birds as well, especially peacocks, driven by anger and violence. His wife was of like nature—deceitful and cunning. As time passed, one night, this sinful man stationed himself atop a śrī tree, bow in hand, with an arrow ready to shoot a jackal. He remained awake and vigilant throughout the night, which happened to be the fourteenth day of the bright half of Māgha. In his agitation, he cut many leaves from the śrī tree, which fell upon a liṅga at the tree’s base, though he was unaware. By the will of fate, these leaves became an act of worship to Śiva. In his ignorance, he also performed a great ablution, making water in his mouth and offering it to the liṅga. Thus, on that auspicious night in Māgha, though wicked and ignorant, the hunter was purified of his sins. His fierce wife, hungry and hopeless, came to him where he waited. That night, he had not caught a boar, deer, or even a buffalo, so his radiant wife brought food for him to eat. Thus, the power of sacred places, the merit of simple acts done in innocence, and the grace of the divine are revealed, as told in the holy Padma Purāṇa.