The wise have spoken of the path to liberation through the recitation of mantras, and the numbers by which they are counted: one, ten, a hundred, then a thousand, ten thousand, and a hundred thousand, though a count of exactly one hundred is set aside. The chanting of the Vedas, too, is known to bestow the state of Shiva, and many other mantras, each with a hundred thousand syllables, are to be recited. One may recite single-syllable mantras up to a crore of times, and then, with devotion, add a thousand more. In this way, each person is urged to act according to their own capacity, progressing gradually toward the state of Shiva. A single mantra, if it pleases the heart and is recited faithfully every day, should be continued for life. By Shiva’s command, reciting ‘Om’ a thousand times fulfills all desires; or one may choose to serve Shiva by tending flower gardens or sweeping, for humble acts performed for Shiva’s sake also lead one to his state. Thus, it is advised to reside always with devotion in a Shiva-kshetra, a sacred place of Shiva. Whether one is dull or wise, dwelling in such a place bestows both enjoyment and liberation. Therefore, the wise are encouraged to remain in a Shiva-kshetra until the end of life. The merit gained from worshipping a linga in a human-made kshetra is a hundredfold; in a sacred or ancient kshetra, the merit is equal to a thousand gold coins. In a divine linga, the merit is likewise a thousand gold coins, while in a self-manifested kshetra, the merit is a thousand times the measure of a bow. Within these sacred kshetras, tanks, wells, and ponds are all regarded as Shiva-Ganga, by Shiva’s own words. Bathing, giving, and reciting mantras there leads one to Shiva. Having taken refuge in a Shiva-kshetra, one should dwell there until death. All rites—whether cremation, the ten-day rites, monthly or annual offerings, or even the simple offering of a rice-ball—performed in a Shiva-kshetra are sanctified. Freed from all sins, one immediately attains the state of Shiva, even by dwelling there for seven, five, three, or even just one night, depending on one’s own conduct and station. Reciting the sacred syllables with devotion can bring all desired results instantly, surpassing even the fruits of complete ritual acts. All actions performed without desire directly grant the state of Shiva; these should be performed in the morning, midday, and evening, at least once in any of these times. The morning rite fulfills duties, the midday rite fulfills desires, and the evening rite brings peace; the same applies to the night. Midnight, the very middle of the night, is a particularly auspicious time—worship of Shiva then grants the fulfillment of one’s wishes. Knowing this, whoever acts accordingly attains the results described, and especially in the Kali age, the fruit of action comes quickly. Whoever, according to their eligibility, performs even a little as prescribed, with good conduct and fear of sin, will obtain the promised results. The sages then ask to hear, in brief, about the sacred places, so that all men and women, by resorting to them, may attain the supreme state. Sūta, the best of sages, is called upon to listen with faith to the accounts of Shiva’s holy places and other sacred sites. “Hear now, O wise ones,” Sūta begins, “of Shiva’s sacred place, which grants liberation. I will describe its traditions for the protection of the world. The earth, spanning fifty crores in extent, with mountains, forests, and groves, stands supporting the world by Shiva’s command. Scattered throughout are Shiva’s sacred sites, established by the Lord out of compassion for the liberation of all who dwell there. Some are founded by the acceptance of sages, some by the gods, and some are self-manifested, all for the world’s protection. “In these holy places, one should always perform bathing, giving, recitation, and similar acts; neglecting these may lead to disease, poverty, or muteness. If a person dies in this land of Bhārata, dwelling at a self-manifested site, he is granted human birth again. But, O twice-born, committing sin in a sacred field becomes firmly established, so one should not commit even the smallest sin there. “By any means, one should reside in a holy field. On the banks of the Sindhu and the hundred-rivered, there are many sacred places. The Sarasvatī river, with sixty mouths, is declared holy; a wise person dwelling on its banks will gradually attain the state of Brahman. The Ganga, daughter of the Himalayas, is a holy river with a hundred mouths; on its banks, beginning with Kāśī, are many sacred places. The bank at the time of Mrigabrihaspati is especially excellent. The Shonabhadra, with ten mouths, is holy and grants the fruits of one’s desires; by bathing and fasting there, one attains the station of Ganesha. The Narmada, with twenty-four mouths, is a great and holy river; by bathing and dwelling there, one attains the station of Vishnu. The Tamasa, with twelve mouths, and the Reva, with ten mouths, are also sacred. “The Godavari, greatly holy, destroys the sins of Brahmin-slaughter and cow-killing; it is said to have twenty-one mouths and grants the world of Rudra. The Krishnaveni, a holy river with eighteen mouths, brings about the destruction of all sins and grants the world of Vishnu. The Tungabhadra, with ten mouths, grants the world of Brahma; the Suvarnamukhari, with nine mouths, likewise. There, good offspring are born, as well as those fallen from Brahma’s world. Sarasvati, Pampa, Kanya, and the auspicious Shvetanadi—by dwelling on the banks of these, one attains the world of Indra. The Kaveri, a great and holy river, flows from the Sahyadri mountain.” Thus, the sages are taught the greatness of mantra, the sanctity of holy places, and the rivers that purify and uplift, each leading the devoted toward the supreme state of liberation.