In the sacred land, the divine Mahākālī herself abides—a mighty goddess, destroyer of demons and sovereign of all lineages. This place is further hallowed by the presence of Gaya, the supremely holy city, and the great river Phalgu flowing nearby. The fame of Gaya resounds throughout the three worlds, celebrated and revered by all beings. Here, too, flows the eastern Sarasvatī, a river of sanctity, renowned for her power to remove every sin. Within this holy region stands the eternal and imperishable banyan tree, just as the great sage once described—a living testament to the land’s timelessness. All the deities born in the manner of the ancestors, the Pitṛs, are present in this sacred realm. Indeed, the gods themselves, embodying the essence of all holy fords and pilgrimage sites, dwell at the unsurpassed tīrtha of Gaya. Such is the sanctity of this place that, upon merely entering, even ancestors who have fallen into hell are liberated from their suffering. Thus ends the account of the greatness of Gaya Tīrtha, as sung in the seventy-fifth chapter dedicated to its praise within the grand Mahāpurāṇa Śrī Skanda. Turning now to the next teaching, one respectfully addresses the Lord, acknowledging that all knowledge abides in Him, who is the very form of the universe. A question is posed: What is the supreme fruit of the śrāddha rite, that sacred offering to the ancestors? For how long are the ancestors satisfied by this rite, and do they attain the abode of the gods? The Lord responds with compassion, inviting attentive listening to the supreme procedure of śrāddha. He explains that the worlds themselves are established through śrāddha, and righteousness is founded upon it. Whatever is given with faith—be it to the gods, to Brahmā, or as an offering into the sacred fire—bears fruit. All beings—humans, sages, divine and perfected ones, even the demons—should, with focused mind, perform the śrāddha rite, honoring the three ancestral lines. Thus, the eternal tradition continues, passed down in unbroken succession. The Lord promises to explain all as it has been heard. The ancestors themselves are indeed gods, together with the various groups of Pitṛs. He urges careful attention to all that is declared. Among the Pitṛs, there are four who possess form, and three of these have particular manifestations. The Lord will recount their worlds and their emanations. Those among the ancestors who have attained supreme asceticism bear the very form of Dharma itself. The radiant ones dwell in worlds known as eternal. Of Virāj, it is known that his descendants are called the Vairājas. These, having fallen from the heights of yoga, yet attain those eternal worlds. When they regain the memory of their true state, they once again pursue the supreme path of Sāṃkhya-yoga. These are the ancestors who foster the yoga of yogins, guiding seekers on their spiritual journey. Therefore, the Lord teaches, śrāddha offerings should be especially given for yogins. Among these, the mental daughter is named Menā, associated with the great mountain, and the illustrious son of Maināka is Krauncha, also a mighty mountain. The Barhiṣads dwell in the southern direction, while the Amāśas reside in the west. The formless ones are found in the sky, and Kavyavāḍa and Anala remain upon the earth. Even beings such as yakṣas, rākṣasas, and piśācas worship those whose minds have been purified. Humans, the gods of the śrāddha, and sages all worship the eternal Brahman. Among all duties prescribed for the gods, the duty toward the ancestors is considered the highest. Those who have attained remembrance of their births have set foot upon the path of liberation. All ancestors, driven by hunger, partake of the offerings dedicated to them. Among them, seven—endowed with the power of yoga—have become possessed of birth-remembrance, illumined by the knowledge of their true nature. Thus, the story reveals the glory of Gaya, the sanctity of the ancestors, and the supreme importance of honoring them through the sacred śrāddha rite, which upholds worlds, righteousness, and the path to liberation itself.