The worship of Brāhmaṇas is to be performed always, in every possible way, for Brihaspati himself declared that such reverence is the path to righteousness, prosperity, and skill. When conducting the rites for the ancestors, one should first offer the rice-ball, and then feed the Brāhmaṇas, for the ancestors—great souls established in yoga—are nourished by Soma, having attained the highest state through their spiritual practices. Thus, one who is devoted and pure should make offerings of rice-balls to yogis, for this act is as if the oblation were placed directly before the ancestors themselves. If, among a thousand Brāhmaṇas, there is a yogi seated in the foremost place, he becomes like a boat carrying both the sacrificer and the participants safely across the waters of the rite. However, where unworthy recipients are honored and the worthy are disrespected, divine punishment falls swiftly and without delay. If one abandons the proper tradition and feeds an ignorant person, neglecting the primary rite, the giver is destroyed by this very act. For those who desire enjoyment, the rice-ball should be carefully offered into the fire; for those who seek progeny, the middle offering should be given for the sake of a son, as prescribed. The best portion should always be given to cows by those seeking supreme brilliance, for cows are the source of wisdom, honor, fame, and glory. Those who wish for long life should offer to crows, and those who seek delicacies should give to chickens. Such are the results of offering the rice-ball. The sacrificer should stand facing the south or a well-aligned southern direction, for the ancestors dwell in the sky, and the south is their sacred direction. The learned priests have declared that the rice-ball must first be offered, and, with their permission, it may be raised for the rite. Of all flowers, fruits, and foods, the best portion should be offered into the fire to Jātavedas. After offering cooked rice, drink, and fine fruits into the fire, the rice-balls should be placed facing south. With rich, fragrant foods and flavorful liquids, one should satisfy the ancestors, seated with reverence, hands joined, and a heart full of devotion and faith—for such a person surely attains their desires. Freedom from meanness, gratitude, generosity, and respect—these virtues cause the ancestors to bestow blessings upon sacrifice and charity. After the twice-born have eaten, a gentle rite is prescribed: the ground is sprinkled and lifted, and offerings are scattered with devotion according to the proper rite. The priests then recite "svadhā" as required, and abundant gifts are given. After honoring the excellent twice-born and, with their permission, consuming the remaining food, one should, with joined hands and devotion, accompany and respectfully bid them farewell. When the ancestors are worshipped with devotion, they are pleased; these great souls, established in yoga and free from sin, possess immense energy. Those whom the ancestors favor are granted heaven after death, fulfillment of desires, vast prosperity, and, in due course, liberation. Now, hear of the sacred lakes, rivers, holy places, and hermitages. Among the three worlds, Amarakaṇṭaka mountain is supremely holy—a foremost and sacred peak, frequented by perfected beings and celestial wanderers. There, for thousands and millions of years, the venerable sage Aṅgirā performed the most difficult austerities. On this mountain, there is neither death nor the threat of demons and rakṣasas, nor fear or misfortune, as long as the earth endures. The mountain shines with brilliance and fame, its peaks always adorned, like the fire at the end of time. The kuśa grasses there are soft, fragrant, golden-hued, pleasing to the eye, and peaceful, famed for drinking the waters of the southern Narmadā. It was here that Aṅgirā, endowed with great energy and engaged in the agnihotra, beheld the stairway to heaven and the excellent kuśa grasses for the altar. Whoever, even once, offers rice-balls upon these kuśa grasses at Amarakaṇṭaka, being wise, attains inexhaustible merit, and the ancestors are deeply satisfied. Upon reaching that sacred place, the ancestors always attain liberation. Even today, the sacred essence of flame is seen everywhere there, and a river flows that removes the wounds of those pierced by arrows. To the east and south lies a circular pond on the highest mountain, at the border of Kaliṅga, which increases the satisfaction of the ancestors. This supreme field of perfection, praised by the best sages, is honored by gods and demons; even Uśanas sang its glory in verse. Blessed, indeed, are those who reach Amarakaṇṭaka and, devoted to their forefathers, satisfy their ancestors with śrāddha. With little austerity, they attain success without doubt; even a single act of worship there leads to heaven. On the delightful Mahendra mountain, sanctified by Indra, ascending brings joy, and the śrāddha performed there yields great fruit. On its peak, beneath the bilva tree, one endowed with divine sight moves unseen among beings and roams the earth like a god. At Saptagodāvara and at Gokarṇa in the sacred forest, bathing grants the merit of an Aśvamedha sacrifice. Having reached these sin-purifying places, one becomes cleansed by bathing, for there Rudra, the great god of gods, performed austerity. At Gokarṇa, as the sages have described, is an example for non-believers: the Sāvitrī recited by a non-Brāhmaṇa is rendered fruitless. In the abode of the divine sages, on the peak attended by perfected beings and celestial bards, those who ascend with discipline attain heaven. Thus, the sacred rites, holy places, and acts of devotion are revealed, leading the faithful to prosperity, fulfillment, and liberation, and bringing joy to the ancestors and the gods.