The learned priests gathered once more and declared that the offering of the rice ball should be performed first. When the priests permitted, the rice ball was reverently lifted up. Of all the flowers, fruits, and edible foods assembled, the foremost portion of each was carefully selected and offered into the sacred fire to Jātavedas, the divine fire itself. Edible foods, cooked rice, drinks, and excellent fruits were all consigned to the flames, and only then were the rice balls placed facing south, in honor of the ancestors. With rich, fragrant foods and flavorful liquids, the ancestors were to be satisfied. The one performing the rite sat focused and reverent, hands joined in devotion and faith. Such a person, it was said, would attain their heart’s desires. Freedom from meanness, gratitude, generosity, and respect—these virtues pleased the ancestors, who in turn bestowed blessings upon sacrifice and charity. Now, listen to the gentle rite prescribed after the twice-born have eaten. When the meal was concluded, the ground was sprinkled and raised, and with devotion to the ancestors, the offerings were scattered according to the prescribed rite. Then, the priests would recite “svadhā” as tradition required, and abundant gifts were given. After honoring the excellent twice-born and receiving their permission for the remaining food, the host, with joined hands and devotion, would accompany them and bid them farewell. When the ancestors had been worshipped with devotion, they became greatly pleased. These ancestors were yogic, great-souled, free from sin, and endowed with immense energy. After death, those favored by the ancestors gained heaven, fulfilled their desires, attained great prosperity, and, in due course, even liberation. Now, hear of the sacred lakes, rivers, holy places, regions, and hermitages. Among the three worlds, the Amarakaṇṭaka mountain shone as supremely holy—a foremost, sacred mountain, frequented by perfected beings and celestial wanderers. There, the venerable sage Aṅgirā performed extremely difficult austerities for thousands and millions of years. On Amarakaṇṭaka, there was neither death nor the threat of demons and rakṣasas, nor fear or misfortune, so long as the earth endured. The mountain gleamed with brilliance and fame, its peaks ever adorned, like the fire at the world’s dissolution. Upon its slopes grew kuśa grasses—soft, fragrant, golden-hued, pleasing to the eye, peaceful—renowned for drinking the southern Narmadā. It was there that the venerable Aṅgirā, of great energy, beheld the stairway to heaven, the sacred agnihotra fire, and the excellent kuśa grasses used for the stone altar. Among those sacred kuśa grasses, whoever, even once, offered rice balls to the ancestors on Amarakaṇṭaka mountain, being wise, would gain an inexhaustible śrāddha. Such offerings ever increased the satisfaction of the ancestors, and upon reaching that holy place, the ancestors attained disappearance—release from the cycle. Even today, the sacred essence of flame can be seen everywhere there, and for those pierced by arrows, a river flows that removes their wounds. To the east and south, on the highest mountain and on the border of Kaliṅga land, there is a circular pond that increases the satisfaction of the ancestors. That supreme field of perfection, praised by the best of sages on earth, is honored by gods and demons alike; even Uśanas once sang its glory in verse. Blessed indeed are those who, having reached Amarakaṇṭaka, satisfy their ancestors with śrāddha, devoted to their forefathers. With little austerity, they attain success there, without doubt; even a single act of worship leads them to heaven at Amarakaṇṭaka. On the delightful Mahendra mountain, sanctified by Indra, those who ascend find joy, and the śrāddha performed there yields great fruit. On the 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 brings the merit of an Aśvamedha sacrifice. Having reached these places where sins are washed away, a man is purified; there, Rudra—the great god of gods—performed austerity. At Gokarṇa, as the sages describe, there is an example for non-believers: the Sāvitrī recited by a non-brāhmaṇa is rendered ineffective. In the abode of the divine sages, on a peak attended by perfected beings and celestial bards, those who ascend with discipline reach heaven. The area is adorned with divine sandalwood and other trees, and the waters are always sweet, flowing continuously. From these flows the river Tāmravarṇī, who, like a weary woman, journeys south to the ocean. The waters of this river, as they solidify in the great ocean, become conch shells and pearls, and conch pearls are produced. By bringing water mixed with conch shells and pearls, people are freed from mental and physical afflictions and go to Amarāvatī, the city of the gods. Conch shells and pearls, when consecrated with sandalwood, deliver even sinful ancestors, as the scriptures declare. At the holy place of the moon, at the source of the Kaverī, at the inexhaustible sacred places of Śrīparvata, and likewise on the Vaikṛta mountain, where trees—palasha, khadira, bilva, plaksha, ashvattha, and vikankata—stand together on the mountain called Oshira, this circle is established as sacred for sacrifice. Here, O best of twice-born, those who leave their bodies swiftly attain Amarāvatī. Actions performed by oneself succeed in their time; those performed for one’s ancestors, when done with strong attachment, also bear fruit. Among the ancestors, the virtuous daughter is Narmadā, the foremost of rivers; offerings made there for the ancestors become imperishable.