The sages have taught that, in honoring the ancestors, one should offer piṇyāka cakes or the fruit of the inguda tree, and that food prepared from sesame cakes is always to be given by the devoted. At such a sacred place, a śrāddha ceremony is to be performed, but the usual offering of water and welcoming rites are omitted; here, the offerings are not to be taken by vultures or crows, even by sight. When this śrāddha is performed at a holy site, it brings the highest satisfaction to the ancestors. It must be done with sincere effort, for it is devotion alone that truly matters. The ancestors are pleased by such devotion, and when satisfied, they grant the desires of the devotee—bestowing sons, grandsons, wealth, grain, and whatever else the heart longs for. When worshipped with devotion, the forefathers joyfully bless their descendants; thus, śrāddha should always be performed at sacred places, whether at the proper time or not. Whenever possible, one should bathe and offer oblations to the ancestors, for the giving of food balls is especially dear to them. The ancestors watch with great hope for the arrival of their descendant, eagerly desiring water from him. Therefore, one should not delay nor create obstacles in these rites, for by such devotion, the lineage remains unbroken through time. The ancestors, wishing for the gift of sons and the growth of śrāddha, do not allow their line to be interrupted by one who performs these rites. It is for this reason that śrāddha was declared in ancient times by the self-born Lord himself. Whatever is done by twice-borns devoted to their ancestors is of the highest merit. Whether performed at a sacred place, in a field or home, during travel, at an eclipse, solstice, equinox, or at one’s own birth star when afflicted—these are all proper occasions for śrāddha, as declared long ago by the self-born. When śrāddha is performed at these times, no bodily suffering arises for people. Moreover, whatever evil a son may have committed is cast off through this rite, so that suffering does not arise from planets, thieves, kings, or any other source. All evil deeds are destroyed, and one attains auspicious progress in the next world, just as Prajāpati has declared. In different ages, different holy places have been foremost: in the Krita Yuga, the sacred lakes known as Pushkaras; in the Treta, Naimisha; in the Dvapara, Kurukshetra; and in the Kali Yuga, the Ganga is to be sought. It is difficult to dwell at Pushkara and to perform austerities there, but whatever sin is committed elsewhere becomes light at that holy place. No sin committed elsewhere is removed by any other holy place; but whoever remembers the Pushkaras at evening and morning with joined palms becomes as if purified at all holy sites. O descendant of Bharata, one who, with controlled senses, bathes at Pushkara in the evening and morning obtains the fruit of all sacrifices and attains the world of Brahma. Whether for twelve years, twelve days, a month, or even half a month—whoever dwells at Pushkara always attains the highest state, surpassing even the worlds above Brahma’s realm. Whoever wishes to go to Pushkara should serve it in every way, both in reverse and direct order. One who bathes properly at Pushkara enjoys the fruit of a crore of such acts; whatever merit is gained by proper rites at all holy places, that very fruit is obtained simply by seeing Pushkara. On earth, there are said to be ten billion holy places, and their presence is at Pushkara at the three junctions of the day. As long as the mountains and oceans endure, so long does Pushkara remain free from death, and the world of Brahma is assured for thousands of lifetimes, from birth to death. By bathing even once at Pushkara, all misdeeds accumulated over many births are burned away; Pushkara is a difficult field, the destroyer of all sins. Now, O King, hear about the destruction of the five great sins: worship of the Lord of gods, the son of Brahma, bestows wealth. If a man in this life is afflicted by poverty, disease, leprosy, misfortune, or is without offspring, then for him, wealth, a full lifespan, sons, and happiness arise immediately after making a mandala with the guardians of the directions. Whoever beholds, according to rule, the supreme god Brahma—worshipped with nine lotuses and his own form as mantra—especially during the full moon of the bright fortnight in Kartika, or on any full moon, and worships the god as prescribed, or at the solstice, or during an eclipse of the moon or sun, whoever sees the Lord, worshipped by the guru, immediately attains satisfaction and the destruction of sin. Such a one becomes honored among gods and men. The teacher should examine the devotion of Brahmins, Kshatriyas, and Vaishyas for a year, considering their lineage, purity, rituals, and other qualities. Once he discerns that they are suitable, he should have no doubt in his heart. These devoted ones, meditating, should regard the teacher as the Supreme Lord. For a year, they should serve the teacher with devotion, just as to Vishnu; then, at the end of the year, they should seek to please the teacher, praying, “O Lord, by your grace may we cross the ocean of worldly existence, by worship of the Supreme Brahman and by veneration of Brahma.” Through recitation of the Sahasrashirsha, the Mandala Brahmana, and meditation, may instruction be given to us. We seek Vedic prosperity in particular. Thus requested, the wise teacher at that time worships Brahma according to the prescribed method, with Vishnu at the forefront. They, with restrained senses, should fast on the fourteenth day of Kartika.