Listen to this sacred account, O seeker, for it reveals both the mysteries of creation and the rites that honor the ancestors and gods. In the beginning, I fashioned this creation, weaving into its fabric the qualities of modesty, delusion, and fear. All beings born into this world, though they arrive without clothing, are enveloped and protected by these very qualities; indeed, clothing itself is considered their cause and shield. Yet, the true covering, the supreme protection, is found in equal honor and dishonor, which guard the soul more deeply than any garment. Even if one has committed countless improper acts, purification is possible: by bathing with ashes, one cleanses oneself. Therefore, those who are diligent and perform this rite even three times a day, gather and absorb the merit of all sacrifices and attain the supreme nectar. Following the northern path, such souls achieve immortality. Through these practices, powers are gained—minuteness, greatness, lightness, attainment, sovereignty, mastery, and indeed, immortality. By these means, you have attained supreme lordship, and your brilliance has become renowned. Knowing this highest honor, and recognizing that this vow is dear to Paśupati, observe it faithfully. For one whose soul is purified from all sins, the world of Rudra is attained. Now, O Sūta, you ask how Aila Purūravas satisfied his ancestors, and also about his union with the Sun and the great-souled Soma. You wish to know about the decrease and increase brought about by the ancestors, and the determination regarding ancestral rites, as well as the vision of the ancestors known as Kāvyas, Agniṣvāttas, and Saumyas. All this I shall explain, along with the festivals in their proper order. On the night of the new moon, one resides for a single night within an enclosure. On each new moon, both the maternal and paternal grandfathers are honored. From the flowing Soma, offerings are poured out for the sake of the ancestors. That Soma, full of ancestral essence and established in heaven, is worshipped. From the measures of Sinīvālī, one worships Sinīvālī herself, observing and awaiting the proper time. With ten and five streams of nectar and ambrosia, using gentle honey that flows forth immediately, King Indra satisfied the ancestors. That which is called ṛta, the cosmic order, is embodied by Agni, who is also considered to be 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 five-year periods are the sons of Brahmā. The gods who are invited to these rites are called the children of Soma, and those who drink Soma are remembered as such. There are threefold groups of ancestors: the Kāvyas, the Barhiṣads, and the Agniṣvāttas. Householders who do not perform sacrifices are called Agniṣvāttas, as are the Ārtavas. For them, Agni is the year, Sūya is the parivatsara, Rudra is the vatsara, and the five-year periods are of the nature of a yuga. Those ancestors who drink nectar in the heavens do so each month on the new moon day. Soma flows forth month by month, nourishing them. Thus, that immortal, gentle nectar, along with honey and mead, is enjoyed by the thirty-three fragrant gods, who drink that watery essence. As all the gods partake of this nectar, the moon is diminished, for its essence flows to sustain them. Such is the sacred cycle, linking creation, purification, and the honoring of ancestors and gods, sustaining the cosmic order through ritual and reverence.