The sacred rivers Candrabhāgā and Sindhu, especially revered by those who know righteousness, are purifying for all beings. Both rivers, resplendent like the celestial lake Mānasa, flow westward toward the ocean—the divine Sindhu, celebrated as the best of rivers. Nearby rises the magnificent Himavat mountain, adorned with a wealth of minerals, stretching for an astonishing eighty thousand yojanas. This grand mountain is frequented by perfected beings and celestial bards, who gather around a delightful and renowned lake named Suṣumnā. Life at this holy lake is extraordinary: one born there enjoys a lifespan of ten thousand years. If a śrāddha—the sacred ancestral offering—is performed here, its benefit is endless, rescuing ten generations of ancestors before and after the performer. All the merit found within Himavat, the sanctity of the Gaṅgā in every part, and the holiness of all rivers that flow to the ocean are present everywhere. In all such sacred places, the wise are encouraged to perform śrāddha. Having bathed and made offerings, one becomes purified. Śrāddha should be performed on the lofty mountain slopes, in ravines and caves, on the flanks of valleys, and at springs. The banks and sources of rivers, the great ocean, cow pens, river confluences, and forests are all suitable for these rites. Places that are unsullied, pleasing, fragrant, smeared with cow dung, and secluded houses are also fitting. In all these pure and prescribed places, one should always perform śrāddha according to the proper rules, circumambulating the directions and wishing for the fulfillment of all desires. By diligently performing śrāddha in these ways, the wise attain the highest Brahmanical accomplishment. In the places prescribed for the three castes, following the dharma of varṇa and āśrama, and by renouncing anger, one attains the worship of the ancestors. A steadfast, faithful, and self-controlled person, who visits these sacred places, is purified—even if previously sinful. How much more so for one who acts virtuously! Such a person does not fall into a lower birth or an unworthy place; the Brāhmaṇa thus becomes heavenly and finds the path to liberation. However, those without faith, who are sinful, atheistic, fixed in doubt, or who seek only material causes—these five do not obtain the fruits of the sacred places. The highest accomplishment at the teacher’s sacred place is the supreme state of all holy places; thus, meditation upon the sacred place is itself the eternal Brahmanical sacred place. Beyond the austerity of fasting is meditation and the restraint of the senses, for fasting alone repeatedly binds the vital breaths. By making inhalation and exhalation equal, withdrawing the senses from their objects, and restraining the intellect within the mind, one achieves complete withdrawal. This withdrawal is the sure means to liberation, for the mind and senses are fierce, and the intellect is ever active. Through abstaining from food, one attains reduction and austerity; but through restraint of intellect and mind, the delightful intellect arises. When all sins are exhausted and the senses subdued, the pure self attains perfect peace, like a fire that is extinguished for lack of fuel. The knower of yoga, through this practice, separates the field-knower from all causes and qualities, both manifest and unmanifest. For such a one, there is no movement or place—manifest and unmanifest are the same; he is near, both existent and non-existent, with nothing remaining fixed. Now, the gifts and their fruits, the pure śrāddha rites, and those to be avoided are declared. One should perform or bring the Agnihotra at the time of snowfall or during the winter season, for the merit from this is supreme. Śrāddha should not be performed at night, except when the shadow of Rāhu is seen; even then, it must be done swiftly, regardless of expense. Rites should not be performed during an eclipse, for one may sink like a cow in mud; yet, performing them at such a time can rescue the fallen from sin, like a boat in the ocean. Offerings for Viśvadeva and Soma should be rich in meat, but horned animals and sword-bearing creatures must be avoided, as they are intended for the jealous and destructive. Long ago, Tvaṣṭṛ, restrained by the great lord of the gods, drank the Soma of Śacī’s husband and fell to earth. Śyāmāka grains appeared and were honored for the sake of the ancestors, along with drops from Tvaṣṭṛ’s nostrils, which became attached in the same way. Śleṣmāṇa, śītalā, hṛdyā, and sweet sugarcane are also pleasing to the ancestors. With śyāmāka and sugarcane, all desires of the ancestors may be fulfilled, and whoever performs the āgrayaṇa with these attains success swiftly. Śyāmāka, hastināmā, paṭola, and the fruit of bṛhatī, as well as Agastya’s crest, are all intensely astringent. There are other sweet and pleasant items, but ginger and long-rooted plants should not be offered. Bamboo shoots, surasā, sarjjaka, and grasses of the earth are to be avoided; these are always forbidden in śrāddha rites. Garlic, coriander, onions, radish, and similar items like karambha are also to be avoided for their taste and smell. The reason is thus: long ago, during the battle between gods and demons, when Bali was defeated, blood from his wounds fell to earth and gave rise to these plants. Therefore, they are always forbidden in śrāddha rites. Extracts prescribed in the Vedas, salts, and alkaline substances, as well as menstruating women, are also forbidden in śrāddha rites. Water that is foul-smelling, foamy, from marshes, unsatisfying to cows, or collected at night should not be used. The wise should avoid the milk of sheep, wild animals, camels, all single-hoofed creatures, buffalo, and yak. Thus, the wise are instructed in the proper places, times, and offerings for śrāddha, the fruits of these actions, and the things to be avoided, so that the rites may be pure and truly beneficial.