In the sacred land, there are many holy places renowned for their power to uplift the ancestors and grant blessings to those who honor them. Among these are Govardhana, Harishchandra, Kripuchandra, Prithudaka, Sahasraksha, Hiranyaksha, and the river Kadali. Each of these places holds a special significance, revered across generations. There, too, is the abode of Rama, where the meeting with Saumitri (Lakshmana) took place, and the holy sites of Indrakila, the great Nada, and Priyamelaka. These places are especially praised for the performance of ancestral rites, for it is said that the presence of all the gods can be felt there. Offerings made at these tirthas are believed to be multiplied a hundred million times in merit. The sacred river Bahuda flows through this land, as does the auspicious Siddhavana. There is also a revered place called Pāśupata, and the blessed river Pārvatikā. At each of these, offerings to the ancestors bring a hundred million times the blessings. The tīrtha at the Godāvarī river, where a thousand liṅgas are joined and the waters converge, is famed as the ancestral tīrtha. The tīrtha of Jāmadagnya, which appeared in its proper order, is considered supreme; it is here, out of fear of Pratīka, that the Godāvarī split its course. Another holy site is the tīrtha called Apsaroyuga, a place for offerings to both gods and ancestors. Here, performing ancestral rites and fire sacrifices yields merit many hundreds of millions of times greater than elsewhere. The Sahasraliṅga, the excellent Rāghaveśvara, and the sacred Sendraphenā river—where once Indra himself fell—are also revered. After slaying the demon Namuci, Śakra (Indra) attained heaven by practicing austerities at this very spot, and offerings made here are said to bring endless rewards. Among the most celebrated tirthas are Puṣkara and Śālagrāma, as well as the renowned Somapāna, where the abode of Vaiśvānara is found. There are also the tīrthas named Sārasvata and Svāmitīrtha, and the holy rivers Malaṃdarā, Kauśikī, and Candrikā. The sacred waters of Vaidarbhā (or Vairā), the eastward-flowing Payoṣṇī, the northern Kāverī, and the holy mountain Jālaṃdhara are all places where ancestral offerings bring infinite merit. Other revered sites include Lohadaṇḍa and Citrakūṭa, the meeting of the Gaṅgā with the Vindhya mountain, the auspicious riverbank, Kubjābhra tīrtha, and the Urvaśī sandbank. There are tīrthas that grant release from worldly existence and others that free one from debt—at all these, offerings to ancestors are believed to attain infinite merit. Further along are the Aṭṭahāsa tīrtha, Gautameśvara, Vasiṣṭha tīrtha, and Hārīta. Brahmāvarta, Kuśāvarta, Hayatīrtha, the renowned Piṇḍāraka, and Śaṅkhoddhāra are all counted among the holiest of places. Ghaṇṭeśvara, Bilvaka, Nīlaparvata, Dharaṇītīrtha, and Rāmatīrtha each hold their own sanctity. The famous Aśvatīrtha is inexhaustible as a source for ancestral offerings and gifts, as is Vedaśiras and the river Aughavatī. Vasuprada and Chāgalāṇḍa are tīrthas where those who offer ancestral rites attain the highest state. Badarī tīrtha, Gaṇa tīrtha, Jayanta, Vijaya, and Śakratīrtha are all revered, as are the sacred place of Shripati, Raivataka tirtha, Sharada tirtha, and Bhadrakaleshvara tirtha. The supreme Vaikuntha tirtha and Bhimeshvara are also among those where shraddha brings the highest reward. There are also Matrugriha, Karavirapura, the renowned Kuseshaya, and Gauri Shikhara. The tīrtha of Nakulesha, Kardamala, Dindipunya, and Pundarikapura are each holy in their own right. The tīrtha of the seven Godavaris and Sarvatirtheshvara are places where those seeking endless fruit should perform shraddha. All these tirthas have been described in summary, for even the lord of speech could not recount them in detail—how then could a mere mortal? Yet, it is declared that truth, compassion, and self-restraint are themselves tirthas, and that in the homes of all the varnas and ashramas, a tirtha is present whenever these virtues are upheld. Any shraddha performed at these tirthas is said to yield a millionfold result. Therefore, one should diligently perform shraddha at a tirtha. The day is divided into three muhurtas for morning, three for forenoon, three for midday, and the afternoon follows thereafter. Evening consists of three muhurtas as well, but shraddha should never be performed then, for that time is called rakshasi and is condemned for all rites. There are always fifteen muhurtas in a day, and the eighth is known as kutapa time. Because the sun grows weak at midday, the commencement of rites at this time is especially praised for granting endless fruit. The term kutapa also refers to eight things: midday, a sword vessel, a Nepali blanket, silver, darbha grass, black sesame, cows, and the eighth grandson. These are considered sinful and contemptible, causing distress, and so are known as kutapa. After kutapa, the next four muhurtas—making five in total—are considered the proper time for offerings to the ancestors. Kusha grass and black sesame are said to have arisen from Vishnu's own body, and the celestials declare them essential for protecting the shraddha. Those residing at tirthas should offer water mixed with sesame while holding darbha grass, for this is the proper way to distinguish the shraddha rite. During the preparation of shraddha, the offering is made with one hand, while for tarpan—the ritual of offering water—it is always prescribed to use both hands. Thus, the traditions of honoring the ancestors at the sacred tirthas are preserved, bringing blessings beyond measure to those who follow them with devotion.