He, by his power, brought everything in this world—both moving and unmoving—under his control. In those times, it was understood that neither the gods nor the very sacrifices that sustain the cosmos could exist without the guidance of the Vedas. Yet, this eternal path of righteousness, so carefully upheld through ages, had been shattered by the deeds of the wicked. Distressed by this decline, the ancestors and the virtuous, along with the gods, sought refuge in Brahmā. Hearing their earnest words, Brahmā, the great grandsire of all the worlds, responded with compassion. He journeyed with the hosts of gods to a sacred place and together they worshipped Viṣṇu, seeking restoration and guidance. In this assembly, each acted with the hope of advancing the good of their own selves. Then, a voice of wisdom spoke: “Hear, O best of gods, of the highest good for you. What I reveal is a merit greater than the most secret, a pure act that destroys all sin. There is a holy place, composed of all sacred fords, whose merit is equal to the boon of ten million holy places. In that hallowed land abides the divine Mahākālī, destroyer of demons and sovereign of all lineages. “There too is Gaya, supremely holy, and the great river Phalgu. This present-day Gaya is celebrated throughout the three worlds. The eastern Sarasvatī flows there, holy and remover of all sins. An eternal, imperishable banyan tree stands there as once described by the great sage. All the deities, born in the manner of ancestors, are present in that place. The gods themselves, embodying all sacred fords, reside at the unsurpassed holy ground of Gaya, where even the mere entrance liberates ancestors dwelling in hell.” Thus concludes the seventy-fifth chapter, ‘The Praise of Gaya Tīrtha,’ from the section on the greatness of Avanti Kṣetra in the fifth book of the Mahāpurāṇa Śrī Skanda. Then, a seeker approached and addressed the Lord: “O Lord, all is known to you, for you are the very form of the universe. I wish to hear from you the supreme fruit of the śrāddha rite. For how long are the ancestors satisfied by it, and do they reach the abode of the gods?” The Lord replied with affection: “Listen well, dear one, to the supreme procedure of śrāddha. The worlds themselves are established through śrāddha; righteousness stands upon it. Whatever is given with faith—whether to the gods, to Brahmā, or as an offering to fire—bears fruit. All humans, sages, divine beings, perfected ones, and even demons, should with focused mind offer the śrāddha rite, addressing the three ancestral lines. Thus, this eternal tradition has continued in succession. “I will explain all this as it has been heard—listen carefully. These ancestors are indeed gods, together with the groups of Pitṛs. Understand with full concentration all that has been declared. There are four who possess form, and three among them have manifestations. I shall recount to you their worlds and their emanations. “Those among them who have attained supreme asceticism bear the form of Dharma itself. The radiant ones dwell in worlds called eternal. Of Virāj, O best of the twice-born, it is said that his descendants are called Vairājas. These souls, having at times fallen from yoga, nevertheless attain the eternal worlds. When they regain their memory, they again pursue the supreme path of Sāṃkhya-yoga. These, O dear one, are the ancestors who foster the yoga of yogins. “Therefore, O best of the twice-born, know that śrāddha offerings should be made for yogins as well.