In the sacred Puṣkara forest, then in Naimiṣa, and again upon reaching the holy Dharmāraṇya, the devoted pilgrim offers the śrāddha ritual with reverence. At Gayā, whether at Dharmapṛṣṭha, in the lake of Brahmā, or beneath the sacred fig tree, whatever is given to the ancestors there becomes imperishable, never lost to time or decay. One who performs these offerings and journeys along the prescribed path swiftly uplifts his ancestors, even those suffering in hell, leading them to the realm of heaven. In his lineage, O king, none will become wandering ghosts; the offering of rice-balls removes both ghosthood and all forms of bondage. In a renowned act, a sage with copper-colored hands pours water at the root of a mango tree. By watering the mango trees, the ancestors are satisfied—one action fulfills two noble purposes. No other gift surpasses the offering of rice-balls at Gayā; with a single offering, those who seek liberation are gratified. The foremost sages declare that the giving of grain and wealth is supreme; what is offered by men at the holy fords of Gayā is said to be the highest cause of righteousness. Whoever, with full heart and joyful spirit, beholds the great mountain and river, having reached either the southern or northern part of Mānasā lake, and bows to the foremost twice-born, attains the true fruit of their birth. Whatever a mortal desires, he surely obtains in this sacred encounter. Thus, the collection of holy fords has been briefly described; even the lord of speech could not recount them all in detail—how, then, could a mere human? Yet, truth itself is a holy ford, as is compassion and self-control. Even within the householder’s home, tranquility is declared a holy ford for people of all classes and stages of life. Whatever śrāddha is performed at any holy ford is considered a thousand times greater, but the śrāddha at Gayā bestows liberation. Therefore, with earnest effort, one should perform śrāddha at a sacred place. The morning period lasts for three muhūrtas, and the saṃgava period is of equal length. Midday consists of three muhūrtas, followed by the afternoon; the evening also has three muhūrtas, during which śrāddha should not be performed. That time is called the Rākṣasī period, condemned for all rituals; the day’s muhūrtas are always explained as fifteen in total. Among them, 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 regarded as sinful and contemptible, bringing suffering. Because these eight are so, they are well known as Kutapa; after the Kutapa period, four more muhūrtas follow. The 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 characteristic time for śrāddha. 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 one hand, one should proceed to perform śrāddha at home; it is meritorious, pure, life-giving, and destroys all sins. The recounting of śrāddha at sacred places was spoken by Brahmā himself; whoever hears or recites it becomes a fortunate soul. At the time of śrāddha, those residing at the sacred place should proclaim its power—it is considered to remove all sins and destroy misfortune. It is pure, a treasure of fame, and a destroyer of great sins. The wise declare that the greatness of śrāddha is honored by Brahmā, the sun, and Rudra. At this point, Bhīṣma spoke: “How did the lunar dynasty arise? Tell me, O learned one, which famous kings appeared in that lineage?” Pulastya replied: “In the beginning of creation, Atri was instructed by Brahmā; for the sake of creation, the great sage performed a powerful austerity called Anantara. When the blessed Lord, remover of suffering and bringer of joy—who is beyond the senses, yet present in Brahmā, Rudra, and the sun—was invoked, Atri calmed his mind and remained in self-control. The greatness of austerity is said to bring supreme bliss. At that time, the lord of the lineage, with his wife, was established. Seeing him, Soma spoke, and from him Soma was born, the illustrious one. Then, from Atri’s eyes, water flowed forth, radiant as moonlight, illuminating the entire universe—both moving and unmoving. In that place, the directions, overcome with longing, received the radiance in the form of women; what was born of Atri became an embryo within their wombs. Unable to bear the embryo, the directions released it, and then the Four-faced One, Brahmā, gathered the embryo together. Brahmā fashioned him into a young man, a wielder of all weapons, a true man; the Lord placed him upon a chariot made of Vedic power and led him to his own world. Then, the Brahmarṣis declared, ‘Let this one become our Lord.’ As Soma was praised by the seers, gods, Gandharvas, and Apsarases, a great and extraordinary event occurred. From the canopy of his brilliance, a multitude of divine herbs arose on earth; because of that radiance, their glow is always greater at night. Thus, Soma became the lord of herbs and is counted among the twice-born. This auspicious orb is the abode of the Vedas and the essence of sap. It always wanes and waxes in the bright and dark fortnights. Dakṣa, son of Pracetas, gave him twenty-seven daughters, endowed with beauty and charm, and then ten thousand times a thousand powers.” Thus flows the sacred tale, linking the holy rites of śrāddha and the origins of the lunar dynasty, as spoken by the wise.