In the sacred discourse, the sages are taught of the immense merit and liberation that await those who seek refuge in Shiva’s holy places. “There,” the scripture reveals, “by the simple acts of bathing, giving, and reciting, one draws near to Shiva. Having taken shelter in a Shiva-kshetra—a field consecrated to Shiva—one should dwell there steadfastly, even until the end of life.” It is proclaimed that whether a person’s cremation, the ten-day rites, monthly or annual offerings, or even the humble offering of a rice-ball are performed in a Shiva-kshetra, the benefit is profound. Freed from all sins, one swiftly attains the state of Shiva. Even by dwelling there for seven or five nights, or for three, or even just a single night, one gradually attains union with Shiva, the fruit received in accordance with one’s own conduct and station in society. Reciting the sacred syllables with devotion, a person may instantly obtain all that is desired, surpassing even the rewards of the most complete rituals. All actions performed without selfish desire directly grant the state of Shiva. One should perform such acts in the morning, midday, or evening—at least once in any of these three times. The morning rite fulfills one’s duties, the midday rite fulfills desires, and the evening rite brings peace; the same holds true for the night. Especially at midnight, the very heart of the night, worship of Shiva brings the fulfillment of all wishes. Knowing these truths, those who act accordingly attain the results described; and especially in the Kali age, the fruits of action are quickly realized. Whoever, according to their eligibility, performs even a little as prescribed, with good conduct and a healthy fear of sin, will surely obtain the promised result. The sages then humbly request, “Tell us, in brief, about the sacred places, O Sūta. All men and women, by resorting to these, may attain the supreme state.” Sūta, the best of sages, is urged to listen with faith to the accounts of Shiva’s holy sites and the other sacred places as well. Sūta responds, “Hear, O wise ones, of Shiva’s sacred place which grants liberation. I will now describe its traditions for the world’s protection. The earth, spanning fifty crores in extent, with its mountains, forests, and groves, stands supporting the world by Shiva’s command. Scattered across this vast land are Shiva’s sacred sites, established out of the Lord’s compassion for the liberation of those who dwell there. Some are sanctified by the acceptance of sages, others by the gods, and some are self-manifested—all for the world’s protection.” “In these holy places,” he continues, “one should always perform bathing, giving, recitation, and similar acts. Otherwise, one risks disease, poverty, or even muteness. If a person dies in Bhārata by dwelling at a self-manifested site, he attains human birth again. But, O twice-born, sin committed in a sacred field becomes firmly established; thus, one should not commit even the smallest sin in such places. 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.” He describes the rivers: “The Sarasvatī river, with sixty mouths, is holy; a wise person who dwells on its banks gradually attains the state of Brahman. The Ganga, daughter of the Himalayas, is a holy river with a hundred mouths; on its banks are many sacred places, beginning with Kāśī. The banks are especially excellent at the time of Mrigabrihaspati. The Shonabhadra, with ten mouths, is holy and grants the fruits of one’s desires. There, by bathing and fasting, 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, are likewise sanctified.” “The Godavari, greatly holy, destroys the sins of even Brahmin-slaughter and cow-killing; it has twenty-one mouths and grants the world of Rudra. The Krishnaveni, with eighteen mouths, is holy and destroys all sins, granting the world of Vishnu. The Tungabhadra, with ten mouths, grants the world of Brahma, and the Suvarnamukhari, with nine mouths, is also holy. There, good offspring are born, as well as those fallen from Brahma’s world. Sarasvati, Pampa, Kanya, and the auspicious Shvetanadi—all these rivers, by dwelling on their banks, grant the world of Indra.” He goes on: “The Kaveri, a great and holy river from the Sahyadri mountain, has twenty-seven mouths and grants all desired things; its banks bestow heaven and the stations of Brahma and Vishnu. The Shaiva banks grant the world of Shiva and fulfill all desires. One should bathe at Naimisha, Badari, Meshaga, Guru, and Ravi; these grant the world of Brahma, as do worship and similar acts. Bathing in the Sindhu river when the sun is in Leo or Cancer is also highly meritorious.” “Drinking the water of Kedara and bathing there bestows knowledge. Bathing in the Godavari during the month of Simha, when Jupiter is in Leo, grants the world of Shiva, as declared by Shiva himself. Bathing in the Yamuna and Shona when Jupiter and the sun are in Virgo grants the world of Dharma and Danti, and great enjoyments. The same holds for bathing in the Kaveri when the sun and Jupiter are in Libra; by Vishnu’s words, this grants all desired things. When the month of Scorpio arrives, and when the sun and Jupiter are in Scorpio, bathing in the Narmada grants the world of Vishnu. Bathing in the Suvarnamukhari and other rivers when Jupiter and the sun are present grants the world of Shiva, as said by the Brahmin. Bathing in the Jahnavi during the month of Mriga, when Jupiter is in Mriga, also grants the world of Shiva, as declared by Brahma. After enjoying the stations of Brahma and Vishnu, one ultimately attains knowledge at the end.” Thus, the sages are shown the sanctity and power of Shiva’s holy places and rivers, and the immense blessings that come to those who seek them with devotion and right conduct.