To the east and south, at the very border of the land of Kaliṅga, lies a wondrous circular pond atop the highest mountain. This sacred water, revered for its power, brings immense satisfaction to the ancestors when honored there. The place itself is a supreme field of perfection, celebrated by the greatest sages of the earth and extolled even by the gods and demons. Uśanas, the ancient seer, once sang of its glory in melodious verse. Fortunate indeed are those people who, journeying to the holy site of Amarakaṇṭaka, perform śrāddha rites with devotion to their forefathers. Even with a little austerity, their efforts there are crowned with success, and a single act of worship at Amarakaṇṭaka ensures their passage to heaven. On the delightful Mahendra mountain, sanctified by Indra himself, ascending its slopes brings joy, and the śrāddha performed there yields abundant fruit. On the peak beneath the sacred bilva tree, those endowed with divine sight move unseen among beings, roaming the earth like gods themselves. At Saptagodāvara and at Gokarṇa, deep within the sacred forest, a simple bath grants the merit of an Aśvamedha sacrifice. In these places where sins are washed away, the waters purify the bather, just as Rudra, the great god among gods, once performed his own austerities there. Gokarṇa, as described by the sages, stands as a lesson for non-believers: there, the Sāvitrī mantra recited by a non-brāhmaṇa is rendered void. On the mountain peak, in the abode of divine sages and perfected beings, those who ascend with discipline are assured of reaching heaven. The area is adorned with divine sandalwood and other sacred trees, while its flowing waters are always sweet and continuous. From these heights flows the river Tāmravarṇī, who, like a woman bearing a great load, journeys southward to the ocean. Upon reaching the sea, her waters solidify, transforming into conch shells and pearls, and from these, the rare conch pearls are born. Those who bring water mixed with these conch shells and pearls are freed from all mental and physical afflictions, destined for Amarāvatī. When consecrated with sandalwood, these conch shells and pearls can deliver even the sinful ancestors, as declared by sacred scripture. There are other holy places too: at the lunar shrine, at the inexhaustible source of the Kaverī, at the sacred sites of Śrīparvata and the Vaikṛta mountain. On the mountain called Oshira, where palasha, khadira, bilva, plaksha, ashvattha, and vikankata trees grow together, a sacred circle for sacrifice is established. Here, after departing their bodies, people swiftly attain Amaravati. Actions performed by oneself bring their fruits in due time, and those acts done for the ancestors, when performed with strong attachment, also bear fruit. Among the ancestors, the virtuous daughter is Narmadā, the foremost of rivers; offerings made there for the ancestors are imperishable. In the sacred forest of Mathara, frequented by siddhas and celestial beings, those on the great mountain never become invisible. On the Vindhya mountain, which is itself sacred and reveals the distinction between righteousness and unrighteousness, the virtuous see only the stream of virtue, not the stream of sin. In that place, sin is not seen even by some who have committed sinful deeds; mostly, only the virtuous see the clear stream of righteousness. In Kaushala, the pond of Matanga is a destroyer of sin; those who bathe there ascend to heaven, moving freely like birds. At the Kumara-Kosala ford, on the mountain guarded by divine protectors, on the pale bank at the ocean’s end, and in the Pandaraka forest, the sacredness is just as profound. So too in Vimala and Vipapa, after honoring the source of fearlessness, at Bhivriksha, Gridhra peak, and always along the Jambu path. At the sacred place of Asita, the wise yoga teacher, offerings for ancestors are endless, and this is always true in Asita’s domain. At Pushkara, offerings for ancestors are imperishable, and austerity yields great fruit; so it is at the great ocean and at Prabhasa. At Devika, there is a well named Vrisha, frequented by siddhas, whose waters always rise with the sound of cows. The place is always cherished by masters of yoga, free from all sin. Whoever offers oblations for ancestors there receives imperishable rewards and fulfills all desires, truly pleasing the ancestors. Jataveda, the sacred stone there, is the eternal witness of Agni. If anyone enters the fire there, they do not rejoice in the highest heaven; the fire itself becomes calm and is reborn, and whatever is given there is imperishable. At the ford of ten Ashvamedhas, and at the ford of fifty Ashvamedhas, the fruit of those sacrifices is as declared, without any doubt. The ford named Hayashira is renowned for instantly granting boons; offerings for ancestors given there are imperishable, and one rejoices in heaven. Śrāddha offerings placed in a pot are known to destroy all sin; śrāddha performed there is said to be imperishable, as are recitation, oblation, and austerities. At the lofty and auspicious holy place, one should always satisfy the ancestors; there, on festival days, the shadow of celestial beings is always seen. Whatever is given on earth there is imperishable, and it was there that the Pāṇḍavas remained free from disease. That place is always frequented by yoga masters, free from all sin; whoever performs śrāddha there, I shall declare to you, truly worships and honors the ancestors. Such a person becomes powerful in this world, and after death, rejoices in heaven. Most excellent and holy is the lake called Śiva; nearby are the sacred lakes of Vyāsa and Brahma, which are divine. There, too, is the holy mountain Ujjanta, belonging to the great sage Vasiṣṭha. The Kāpotaka, called Puṣpasāhvaya, is revered as the head of the Ṛg, Yajur, and Sāma Vedas; it is said that Brahmā created the fifth Veda among these sacred places.