O Vyāsa, hear now of the profound merit and sanctity of the śrāddha rite. The very worlds themselves are established within the act of śrāddha; in it resides the essence of yoga, O scorcher of foes. One who performs śrāddha with devotion—practicing celibacy, self-control, free from anger and envy—especially when this rite is conducted at a sacred place, attains supreme merit. It is said that the observance of vṛddhi-śrāddha and śrāddha at the time of Mahālaya yields merit more than a hundredfold. At Prayāga, the satisfaction offered to the ancestors increases tenfold, and at Kurukṣetra, O noble one, it is likewise multiplied. Further, at the auspicious Mahākālavana, the merit is ten times greater still. O Vyāsa, consider those ancestors who, birth after birth, have entered hellish realms. Even by remembering them just once and making an offering, the gift to the ancestors becomes imperishable. For those who died in miscarriage, who lost their name and lineage, for their deliverance, śrāddha should be performed at these sacred places. Likewise, for those disfigured by disease, those who perished in poverty, unworthy Brahmins, those who met their end by fire or without cremation, and those struck down by thunderbolts or bludgeons—the rite is prescribed for their liberation. Even those who have gone to terrible hells such as Raurava, Andhatamisra, Kālāsūtra, Asipatravana, and Kumbhīpāka—this śrāddha is prescribed for their deliverance. Those who drowned, women who died in childbirth, those killed by horses, pigs, worms, fanged or horned animals, or by carts, and those whose jaws were broken by weapons, tigers, snakes, elephants, or earth-dwellers—all are included in this compassionate rite. For those who died from eight kinds of splinters, who lacked purity or proper conduct, those possessed by witches or similar beings, or those who perished in water—this śrāddha is prescribed for their release. For thousands of lifetimes, souls wander according to their karma; even those who had no relatives in another birth, or who had relatives, are remembered here. For both paternal and maternal lineages, for those in the family bereft of the rice-ball offering, without sons or wives, for the crippled, hunchbacked, deformed, or stillborn, for all who died from grievous deaths from the world of Brahmā downward, for those who died thirsty, hungry, or deprived—this śrāddha is prescribed for their deliverance. Therefore, Vyāsa, one should perform the śrāddha rite at that sacred place. Even the gods, led by Indra, upon reaching Gayā, performed these rites. Once more, having regained their yogic power through these acts, they attained their own authority as before. Thus, Vyāsa, the Gayā tīrtha on the Kumudvatī river stands firmly established. By bathing at those sacred places, a person attains the fruits appropriate to each holy site. Among rivers, Phalgu is the best and grants rewards; the Gayā shrine is renowned, as are the footprints of Gadādhara, and the holy stone there is said always to grant liberation to the departed. At these sacred sites, gods, demons, yakṣas, kinnaras, and rākṣasas all perform acts such as bathing and giving gifts. At Gayā itself, Janārdana is present in the form of the ancestors. Thus, Vyāsa, the Gayā tīrtha was established in the ancient city of Avantī, and from that time onward, O best of the twice-born, Gayā has been recognized as a place of supreme sanctity. There, the greatness dedicated to Janārdana endures for all time.