In the sacred narrative, a host of holy places are described, each bearing its own spiritual significance. Among them are the tīrthas of Vasudhārā and Rāmatīrtha, as well as Jayantī, Vijayā, and Śuklatīrtha. Those who perform the sacred rite of śrāddha at these sites are said to attain the highest state. There are also the tīrthas of Mātṛgṛha and Karavīrapura, each revered in its own right. Most exalted among these is Saptagodāvarī, honored as the Lord of all tīrthas. Here, those who seek boundless fruits should offer śrāddha. In the region of Kīkaṭa lies the holy Gayā, alongside the sacred forest of Rājagṛha, the hermitage of Cyavana, and the river Punahpunā, whose waters are visited again and again for their merit. Within these sacred places, a verse praised by Brahmā is recited, circulating among pilgrims and worshippers. It is said that many sons are desirable, for if even one among them journeys to Gayā, performs the grand Aśvamedha sacrifice, or releases a blue bull, he brings immense joy to his ancestors. This verse echoes in the fords and shrines, chanted by all who gather, expressing the hope that someone from their lineage will go to Gayā and thus gladden both the seven ancestors and those yet to come. The tradition extends even to maternal grandfathers: it is spoken that the son who goes to the Gaṅgā and casts the collection of bones there, or who offers water with seven or eight sesame seeds, or performs the offering of rice-balls in any of the three sacred forests—Puṣkara, Naimiṣa, and Dharmāraṇya—fulfills a duty of profound importance. In Gayā, whether at Dharmapṛṣṭha, the lake of Brahmā, or beneath the sacred fig tree, whatever is given to the ancestors is imperishable. One who performs these offerings and travels the sacred path swiftly leads his ancestors dwelling in hell to the heavenly realms. In his lineage, none become restless spirits; the offering of rice-balls removes ghosthood and bondage alike. There is a sage, renowned for his copper-colored hands, who gives water at the root of a mango tree; the mango trees are watered, and the ancestors are satisfied—one act, honored by all, accomplishes two noble purposes. No other gift surpasses the offering of rice-balls at Gayā; by a single act, those seeking liberation are satisfied. The sages declare that the giving of grain and wealth is supreme, yet what is given at the holy fords of Gayā is the highest cause of righteousness. Whoever, with pure heart and delight, beholds the great mountain and river, visiting either 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 is briefly described, for even the lord of speech cannot fully recount their glory. Truth, compassion, and self-control are themselves considered holy fords, and tranquility within the householder’s home is declared a holy ford for all, regardless of class or stage of life. Any śrāddha performed at a holy ford is a thousand times greater, but śrāddha at Gayā bestows liberation. Therefore, one should strive to perform śrāddha at a sacred place, observing the proper times: the morning and saṃgava periods each last for three muhūrtas, followed by midday and afternoon, with evening also comprising three muhūrtas, during which śrāddha should not be performed. That time is known as the Rākṣasī period, condemned for all rituals, and the day is divided into fifteen muhūrtas. Of these, the eighth is called the Kutapa period, after which the sun’s intensity wanes. Actions begun at this time yield endless results, and Kutapa is associated with certain items—gold, darbha grass, sesame seeds, cows, and a daughter’s son—all considered sinful and causing suffering. These eight are thus known as Kutapa, and after this period, four more muhūrtas remain. Five muhūrtas are approved for offering svadhā; kuśa grass and black sesame are said to have arisen from the body of Viṣṇu. The wise declare this as the proper time for śrāddha, and an offering of water with sesame should be given at the end of the water-ritual by those residing at the sacred place. With darbha grass in hand, one should proceed to perform śrāddha at home, for it is meritorious, pure, life-giving, and destroys all sins. The recounting of śrāddha at sacred places was spoken by Brahmā; whoever hears or recites it becomes fortunate. At the time of śrāddha, this declaration should be made by those at the sacred place: it removes all sins and destroys misfortune. It is pure, a treasure of fame, and a destroyer of great sins; its greatness is honored by Brahmā, the sun, and Rudra. At this point, Bhīṣma asks, “How did the lunar dynasty arise? Tell me, O learned one, which famous kings appeared in that lineage?” Pulastya replies: “In the beginning, Atri was instructed by Brahmā for the sake of creation. The great sage performed austerity known as Anantara. When the blessed Lord, remover of suffering and bringer of joy—who is beyond the senses and present within Brahmā, Rudra, and the sun—manifested, Atri calmed his mind and remained in self-control. The greatness of such austerity is said to bring supreme bliss. At that time, the lord of the lineage, along with his wife, was established. Seeing him, Soma spoke, and from him was born Soma, the illustrious one.” Thus, the sacred tradition of holy places, offerings, and the origin of the lunar dynasty is woven together, honoring the ancestors and the divine order.