Kaṇḍarīka, a noble soul and upholder of Vedic wisdom, was blessed with the rare gift of recalling his past lives. In his presence, two others, overcome with sorrow, prostrated themselves before him, seeking solace and understanding. Together, all three—each accomplished in yoga—lamented their fall from the path: “Alas, we have strayed from yoga, ensnared by desire and action!” Again and again, they voiced their grief. Yet, as they reflected, amazement dawned within them at the greatness of the śrāddha rite, and they offered it praise. In gratitude, they bestowed upon Kaṇḍarīka great wealth and many villages. With generosity, Kaṇḍarīka released an aged brāhmaṇa, now endowed with riches, from any further obligation. The king, recognizing merit, installed his own son—endowed with the qualities befitting royalty—as his successor, consecrating him with the name Viṣvaksena. All those gathered at Mānasasaras were eminent yogins, the foremost in practice and wisdom. Among them were Brahmadatta and others, each devoted to their ancestors and free from envy, all assembled as a result of divine orchestration. Whatever fruits are sought by those who renounce their kingdom, the king declared, “So be it,” wholeheartedly approving their fulfillment. “By your grace,” he said, “I have gained all these blessings.” Thereafter, they all retired to the forest, dedicating themselves to the pursuit of yoga. Through the aperture of Brahman and the power of their asceticism, they attained the supreme state—gaining longevity, wealth, wisdom, heavenly abodes, liberation, and true happiness. The ancestors, pleased, grant sons and kingdoms to those who, O twice-born, recite the greatness of both the ancestors and Brahmadatta. Whoever recites, listens to, or causes this sacred account to be heard among the twice-born is honored in the world of Brahma for a hundred crores of kalpas. A question then arises: At what time does the śrāddha yield endless fruit? At which part of the day should it be performed, and in which sacred places does it bring abundant results? Know this: whatever is offered in the afternoon, during the rising of Abhijit or Rauhiṇī, is declared imperishable. Now, O best of the twice-born, listen as I briefly name those holy places most auspicious and dear to the ancestors. Foremost among them is Gayā, renowned as the sacred realm of the ancestors, the most excellent of holy sites, where the Lord of gods, the Grandfather himself, abides. There, the ancestors themselves once sang a verse desiring their share of offerings. It is said: Many sons should be desired, for even if a single son journeys to Gayā, or performs the Aśvamedha sacrifice, or releases a blue bull, great merit is accrued. Vārāṇasī, too, is perpetually holy and beloved of the ancestors; there, the presence of Avimukta grants both enjoyment and liberation. Similarly, Vimaleśvara is sacred and dear to the ancestors, and Prayāga, the holy confluence, bestows the fulfillment of all desires. At Vaṭeśvara, the blessed Lord dwells in yogic slumber, accompanied by Mādhava, while Keśava also abides there. The holy sites of Daśāśvamedhika, Gaṅgādvāra, Nandā, Lalitā, and Māyāpurī are all auspicious tirthas, sanctified by the presence of divinity. Mitrapada, the excellent Kedāra, and Gaṅgāsāgara are equally holy, containing within them the merit of all sacred places. Brahmasaras, the waters of the Śatadru, and the lake of Naimiṣa bestow the fruits of every tirtha. The source of the Gaṅgā, found in the Gomati, is where the eternal one appeared; there too are Yajñavarāha and the Lord of gods, the trident-bearer. At the golden gate stands the eighteen-armed Hara, and there lies the place where the rim of Hari’s discus was broken. The Naimiṣa forest, frequented by all holy sites, is found there as well, along with the vision of Varāha, Lord of gods. Whoever arrives there, purified in soul, attains the abode of Nārāyaṇa, gaining great merit and freedom from sin. There, Nārasiṃha himself, Janārdana, abides, and the tirtha called Ikṣumatī is ever dear to the ancestors. At the confluence where the ancestors dwell by the Gaṅgā, Kurukshetra shines as supremely holy, blessed with all sacred fords. The Sarayu, revered by all the gods, and the Irāvatī river, too, are abodes of ancestral fords. The Yamunā, Devikā, Kali, Chandrabhāgā, Drishadvati, Venumati, and the supremely holy Vetravati are all beloved of the ancestors. In the context of śrāddha, these rivers yield ten million times the merit. The Jambu path, marked by its sanctity, is supremely holy, and the ancestral ford there, known as Nilakunda, grants all desired fruits even today. The splitting of the Vamsha, the splitting of Hara, the splitting of the Gaṅgā (which yields great fruit), Bhadreshvara, Vishnupada, and the gateway of the Narmada are all renowned ancestral fords, praised by great sages. The offering of piṇḍa at Gayā is especially meritorious, and these fords are powerful removers of all sins. Even remembering them brings blessings—how much more so for those who perform śrāddha at Oṃkāra, the ancestral ford, or at the Kaveri with Kapila’s waters. The confluence of Chandavega, the sacred Amarakantaka, and bathing there is a hundred times more meritorious than at Kurukshetra. The holy place of Shukra, the renowned Someshvara, is supremely meritorious, removing all diseases and yielding a hundred crore times the fruit. At śrāddha, in giving, in oblation, in self-study, in the presence of water, at the descent of the body named, and at the river Charmaṇvati, as well as the Gomati, the Varana, the sacred Maushanasa ford, Bhairava, Bhrigutunga, and the unsurpassed Gauri ford—all these places are hallowed, sanctified by the presence and blessings of the ancestors. Thus, the greatness of the śrāddha, the glory of the ancestors, and the sanctity of these holy places are revealed, guiding those who seek merit, liberation, and the blessings of their forebears.