In ancient times, the entire world—both the unmoving and the moving—was repeatedly consumed by fire. This fire, potent and transformative, left behind ashes that held its power. With these ashes, it sprinkled all beings, bestowing its sacred energy upon them. By the virtue of these ashes, all sins are dissolved; at that very moment, transgressions are said to turn to ashes themselves. The world, in its entirety, is composed of the essence of Agni, the fire, and Soma, the nectar. I am Agni and Soma by nature; I am the Purusha, the cosmic being. I sustain my own power and form, and thus maintain the existence of all. In the homes of women in childbirth, ashes are used for protection, signifying their sacred potency. Those who come near me, who approach my essence, do not return again—they are liberated. This excellent Pāśupata rite was established long ago. The creation itself was shaped by me, imbued with modesty, delusion, and fear. All others born in this world without clothing are covered and protected by these very qualities; clothing is seen as their cause. Yet, the supreme covering is equal honor and dishonor, for it shields the soul beyond material garments. Even if one has committed thousands of improper acts, bathing with ashes purifies them. Whoever is diligent, performing this rite even three times a day, gathers and absorbs all sacrifices, and obtains the supreme nectar. By following the northern path, they attain immortality. The powers of minuteness, greatness, lightness, and attainment—sovereignty, mastery, and immortality—have been bestowed upon you. Having obtained supreme lordship, you have become renowned for your brilliance. Know this highest honor, and understand that this vow is dear to Paśupati; observe it faithfully. One whose soul is purified from all sins attains the world of Rudra. Now, O Sūta, a question arises: how did Aila Purūravas satisfy his ancestors? Tell us of the union of Aila with the Sun, and of the great-souled Soma. Speak of the increase and decrease due to the ancestors, and the determination regarding the ancestral rite. Describe the vision of the ancestors called Kāvyas, Agniṣvāttas, and Saumyas. All this I will explain, as well as the festivals in their proper order. On the night of the new moon, one should reside in a single enclosure, honoring the ancestors. On every new moon, both the maternal and paternal grandfathers are remembered. From Soma, which flows forth, offerings are poured out for the sake of the ancestors. He worships that Soma, full of ancestral presence, established in heaven. From the measures of Sinīvālī, he worships Sinīvālī, sitting and observing her, awaiting the proper time. With ten and five streams of nectar and ambrosia, and with gentle honey that flows forth immediately, King Indra satisfied the ancestors with these offerings. That which is called ṛta, the cosmic order, is Agni, and Agni is considered the year. The seasons are known as half-months, and the ancestors are indeed the sons of the seasons. The great-grandfathers are the gods, and the five-year periods are the sons of Brahmā. Thus, the sacred rites, the honoring of ancestors, and the mysteries of creation and purification are revealed, guiding all beings on the path to immortality and supreme brilliance.