In the sacred geography of the world, there are places of immense spiritual potency where the wise are enjoined to perform the ancestral rites known as śrāddha with the utmost care and devotion. Among these, Kālañjara, Daśārṇā, Naimiṣa, Kurujāṅgala, and the illustrious city of Vārāṇasī stand out as especially auspicious. At each of these holy sites, the lord of yoga is ever-present, and whatever is offered there becomes imperishable. To give at these sacred grounds is to be purified, and the śrāddha performed there is said to yield infinite merit. Similarly, acts of austerity, offerings, meditation, and all meritorious deeds performed at places such as Lauhitya, Vaitaraṇī, or Svarṇavedī bear tremendous fruit. Even a single act of virtue at the ocean’s edge, or at Gayā, Dharmapṛṣṭha, and the lake of Brahmā, is seen to be especially meritorious. At Gayā and the revered Gṛdhrakūṭa, śrāddha brings forth great blessings, and in that region, snow falls in a circle for five yojanas, marking its sanctity. Within the sacred hermitage of Bharata, the forest is remembered as supremely holy, for there, the very footprint of the sage Mataṅga is visible to the physical eye. Here, the fullness of righteousness is declared as a living example for the world, and so the five sacred forests are frequented by the virtuous. Among these, the holy site called Pāṇḍuviśāla stands out, immediately drawing the attention of the devout. In these places, those burdened by sin are elevated at the proper time, through balances, bows, and the study of various scriptures. In the third quarter of the world, at Pavamaṇḍala—though it has no presiding deity—a śrāddha offered at the great lake Kauśikī yields immense merit. Upon the summit of Muṇḍapṛṣṭha, the wise Mahādeva himself once placed his foot, after performing severe and difficult austerities for countless divine ages. Even a short sojourn at this place, for one devoted to righteousness, enables a person to quickly shed the burden of sin as a serpent casts off its old skin. The site is protected day and night by mighty serpents with great hoods, whose presence delights perfected beings and terrifies the sinful. To the north of Muṇḍapṛṣṭha lies the renowned holy place Kanakanandī, celebrated throughout the three worlds and attended by hosts of divine sages. There, after bathing, birds of free movement are seen to ascend to heaven. A śrāddha performed here is imperishable, and after the ritual bath, a noble person is freed from the three debts owed to gods, sages, and ancestors. On the bank of that lake stands a magnificent temple to the divine, and those who ascend there and recite their prayers attain heaven from that very spot. Journeying to the northern Mānasa, one attains supreme accomplishment. There, upon arrival, the foremost of cities presents itself—a great and wondrous sight. At this place, one should perform śrāddha according to one’s ability and strength, thereby attaining both divine enjoyments and the means to liberation. At the excellent lake Mānasa, another marvel is witnessed: those of great fortune who have fallen from heaven are seen shining in the sky. Here, too, the goddess Gaṅgā—the threefold river—having descended to earth from the foot of Soma, is visible in the heavens as a radiant gateway, glowing like the sun. This divine gateway, made of Jāmbūnada gold and vast as the entrance to heaven, is the source from which the river flows forth again to the eastern and final ocean. The river purifies all beings, especially the righteous, and both Candrabhāgā and Sindhu—rivers resembling Mānasa—flow to the western ocean, with Sindhu being the most exalted of rivers. The mighty mountain Himavat, adorned with countless minerals, stretches for eighty thousand yojanas. Amidst its heights, thronged by perfected beings and celestial bards, lies the delightful lake Suṣumnā, famed among all. One born in this sacred region enjoys a lifespan of ten thousand years, and a śrāddha performed here brings endless benefit, saving ten generations of ancestors before and after. All the merit of Himavat, the sanctity of Gaṅgā in every part, and the holiness of all rivers flowing to the ocean are present everywhere, making every part sacred. Thus, in all such places, the wise should perform śrāddha; after bathing and offering gifts, one becomes purified. The slopes of lofty mountains, ravines, caves, valleys, springs, riverbanks, sources, the great ocean, cow pens, confluences, forests, places that are unsullied, pleasing, fragrant, smeared with cow dung, and secluded houses—all these are proper places for śrāddha. In each, following the prescribed rules and circumambulating the directions, one may perform the rites, seeking the fulfillment of all wishes. In this way, the wise should diligently perform śrāddha in all these places, for through such actions, one attains Brahmanical accomplishment. By performing these rites in the places prescribed for the three castes, in accordance with the dharma of varṇa and āśrama, and by renouncing anger, one attains the worship of ancestors. A steadfast, faithful, self-controlled person who follows the holy places is purified, even if previously sinful; how much more so is one who performs virtuous deeds. Such a person does not fall into lower births or unworthy places. The Brāhmaṇa becomes heavenly and finds the means to liberation. Yet, those who lack faith, who are sinful, atheistic, fixed in doubt, or seekers of mere causes—these five do not obtain the fruit of the sacred places. The highest accomplishment at the teacher’s sacred place is the supreme state of all holy sites; thus, meditation upon the sacred place itself is the eternal Brahmanical pilgrimage. Beyond fasting lies meditation and the restraint of the senses; fasting merely binds the vital breaths again and again. By making inhalation and exhalation equal, withdrawing the senses from objects, and restraining the intellect within the mind, one achieves true withdrawal from all. This withdrawal is the certain means to liberation, for the mind of the senses is fierce, as is the activity of the intellect. Through abstaining from food, one attains reduction—know fasting as austerity; but through the restraint of intellect and mind, a delightful intellect arises, leading one ever closer to the supreme goal.