The time known as ‘Kuhu,’ so named by the cuckoo, comes to its completion. The measure called Sinivali is that which remains as the moon wanes in its cycle. There are also the periods of Anumati, Chara, and Sinivali—these, except for Kuhu, are particular divisions of the lunar month. Especially significant is the time when the sun and moon are in conjunction, occurring between the full moons. The periods of Kuhu and Sinivali themselves are said to be located in the midst of the cosmic ocean. Thus, during the bright fortnight, at the junctions of the lunar phases that occur at night, the moon gradually increases until the fifteenth day, reaching its fullness on the night of the full moon. In this way, fifteen divisions are attributed to the moon, while the sixteenth portion belongs to the moon itself, as its essence. These divisions are not merely temporal—they are the very forms of the divine ancestors, the Pitrs, who are the drinkers and increasers of Soma, that sacred nectar. Now, let it be explained who are the ancestors who partake of the monthly offerings. The path of the departed is mysterious and cannot be known, nor is there return from it. Among the ancestors, those who are not divine are known as the worldly ancestors. Yet, all these gods are indeed ancestors, and the gods themselves are praised by these Pitrs. In every lineage, there is the father, the grandfather, and the great-grandfather—these are the ancestors remembered. Among them, those who perform sacrificial rites with offerings are known as the Barhishads. Because of their righteousness, the twice-born say that these attain union with the divine. In the end, those who are devoted to their duties with faith do not fall from their path. By śrāddha (the ritual offerings to ancestors), by knowledge, and by giving in seven prescribed ways, together with the divine ancestors through subtle Soma-offerings, the connection is maintained. When these offerings are made by relatives of the same lineage, the human ancestors who partake of the monthly śrāddha are sustained. But there are also those ancestors who, having fallen away from their duties and deprived of the sacred offerings of svadhā and svāhā, lament their own deeds and reach realms of torment. Afflicted by hunger and thirst, they wander in distress, yearning for the food of others and suffering in many ways. Some dwell on the Śālmalī tree, others in the dreadful Vaitaraṇī river or in the hell of Kumbhīpāka, and some are crushed by stones—all cast down by the weight of their actions. For those ancestors dwelling in other worlds, their relatives, according to family name, go and offer oblations to those who remain in the realm of the departed. Later, those who are reborn at the end of the immobile beings, having fallen due to their own actions, receive whatever food is given to them in those very wombs and species. At the proper time, to the deserving recipient, and as prescribed by rule, these offerings are made. Just as a calf finds its own mother among a herd of lost cows, so too does an offering to the ancestors, given with faith and accompanied by mantra, never fail—it always reaches its intended recipient. One who knows the coming and going of the departed understands how the ancestors are attained through the śrāddha performed in their honor. For the ancestors, the dark fortnight is in your hands, while the bright fortnight is for their dreams at night. The ancestors are remembered as the very embodiment of the seasons, half-months, and months, each corresponding to the cycles of time. When they are pleased, they are satisfied by the acts performed with śrāddha. Thus, the true nature of the ancestors has been revealed as spoken in the Purāṇas. Both the attainment of nectar and the satisfaction of the ancestors through these sacred acts have been described.