After Indra, through his great austerities, defeated his enemy Namuci and ascended to heaven, he discovered the wondrous rewards that await those who perform śrāddha offerings—rites of devotion for the ancestors—upon the earth. In heaven, it is said, the śrāddha performed by mortals yields endless blessings. Across the sacred land, there are holy places where the power of śrāddha is especially profound. Among them are the renowned Puṣkara and Śālagrāma, and the illustrious Śoṇapāta, where the sage Vaiśvānara abides. There, too, are the sacred waters of Sarasvata tīrtha and Svāmitīrtha, the blessed rivers Malaṃdarā, Kauśikī, and Candrakā. In Vidarbha flows the swift Vegā, while Payoṣṇī faces the east, and the sacred Kāverī and Uttaraṅgā rivers wind past the mighty mountain Jālaṃdhara. At these holy sites, śrāddha offerings bring the highest merit. Lohadaṇḍa tīrtha and Citrakūṭa are also counted among these sanctuaries. Above all, the banks of the divine Gaṅgā and other auspicious rivers are eternally sacred, as are the holy places of Kubjāmraka and Urvaśīpulina. There are tīrthas that free souls from worldly existence and others that release them from debts. At these ancestral shrines, śrāddha yields the greatest fruit. Among them are Aṭṭahāsa, Gautameśvara, the tīrtha of Vasiṣṭha, and Bhārata. Brahmāvarta, Kuśāvarta, and Haṃsatīrtha are revered, as are Piṇḍāraka and Śaṃkhoddhāra. Bhāṇḍeśvara, Bilvaka, and the blue-hued Nīlaparvata are sacred, as is the tīrtha of Badarī and Sarvatīrtheśvareśvara. There is the tīrtha Vasudhārā, Rāmatīrtha, Jayantī, Vijayā, and Śuklatīrtha. Those who offer śrāddha at these holy places are said to attain the highest state. Mātṛgṛha and Karavīrapura are also sanctified grounds. Among them all, Saptagodāvarī—called the Lord of all tīrthas—stands supreme; those who wish for infinite rewards should perform śrāddha there. In the land of Kīkaṭa lies Gayā, the most hallowed of all, near the sacred forest of Rājagṛha, the hermitage of Cyavana, and the river Punahpunā. Even the repeated worship of the senses and the return to a sacred river are meritorious, as is the recitation of verses praised by Brahmā himself. It is said that many sons are to be desired, for if even one among them journeys to Gayā, or performs the grand Aśvamedha sacrifice, or releases a blue bull, the ancestors rejoice. This teaching is recited in holy fords and shrines by all who gather in devotion. People wonder, “Who among our descendants will be the son to go to Gayā and, by his journey, delight both the seven ancestors and those yet to come?” The same veneration is extended to the maternal line: the son who, reaching the Gaṅgā, casts the gathered bones of his forebears into her waters brings them peace. Who will offer water with seven or eight sesame seeds, or make offerings of rice-balls in any of the three sacred forests? First in the forest of Puṣkara, then in Naimiṣa, and again in Dharmāraṇya, the devout offer śrāddha with reverence. In Gayā, at Dharmapṛṣṭha, or in Brahmā’s lake, and at the sacred fig tree in Gayā, whatever is given to the ancestors there is imperishable. The one who performs these offerings and travels along the sacred path quickly leads his ancestors, even those suffering in hell, to heaven. In such a lineage, none will become a restless ghost; through the offering of rice-balls, both ghosthood and bondage are dispelled. There is a sage with copper-colored hands who gives water at the root of a mango tree; as the mango trees are watered, the ancestors are satisfied—one renowned act fulfills two noble purposes. No other gift surpasses the offering of rice-balls at Gayā; by a single offering, even those seeking liberation are contented. The wise declare that the giving of grain and wealth is the highest virtue; what is given at the holy fords of Gayā is said to be the supreme cause of righteousness. Whoever, with a full heart and great joy, beholds the great mountain and the sacred river, whether in the southern or northern part of Mānasā lake, and bows to the foremost twice-born, attains the fruit of their birth. Whatever a mortal desires, he surely obtains. Thus, the collection of holy fords has been described, though even the Lord of Speech could not recount them all in detail, so how could any human hope to do so? Yet, truth itself is a tīrtha, compassion is a tīrtha, self-control is a tīrtha; even within the householder’s home, tranquility is declared to be a tīrtha for all, regardless of class or stage of life. Śrāddha performed at any holy ford is considered a thousand times more meritorious, but śrāddha at Gayā alone bestows liberation. Therefore, with effort, śrāddha should be performed at a sacred place. The morning is divided into three muhūrtas, and the saṃgava period is likewise three. Midday consists of three muhūrtas; then comes the afternoon, and the evening, again of three muhūrtas, during which śrāddha should not be performed. That time is called the Rākṣasī period, condemned for all rituals. The day is always said to have fifteen muhūrtas. Of these, the eighth muhūrta is known as the Kutapa period; from midday onward, the sun’s intensity wanes. Therefore, actions begun at that time yield endless results. The Kutapa is also associated with a sword-vessel and a Nepalese blanket. Gold, darbha grass, sesame seeds, cows, and a daughter’s son are also considered the eighth; these are said to be sinful and contemptible, causing suffering. Because of these eight, they are well known as Kutapa. After the Kutapa period, there are four more muhūrtas. The five muhūrtas are also approved for offering svadhā. Kuśa grass and black sesame are said to have arisen from the body of Viṣṇu himself. Such is the sacred tapestry of holy places and times, where the devoted, through śrāddha and right conduct, uplift their ancestors and themselves, attaining the highest spiritual rewards.