The sages gathered and, full of wonder, addressed the son of Camasa: “O Blessed One, by which house did Maya escape? Tell us, what became of Maya?” In response, the wise one explained: “Wherever Maya is seen, that is his abode. Yet, because Maya was an enemy of the gods, his mind became troubled. He departed from that world and, seeking protection, built another realm for himself. But even there, the gods, the best among immortals, were present, so Maya could not remain. He journeyed on, finally settling in a single, excellent city. Then, Shiva himself built a house and gave it to Maya, who was in search of a dwelling. At that time, Indra, the thousand-eyed, ceased his enmity, worshipped the Lord, and as the Lord of beings was honored, all present offered their praises. The gods beheld Ganesha, chief of the hosts, being worshipped by the gods and their attendants. Their hearts were filled with joy, and they laughed and departed, their hands joined together in delight. Thereafter, Indra, having saluted the Grandsire and Mahesha, took up his bow, wiped it clean, mounted his chariot, and hurled the burning city into the ocean, where it became the abode of the makaras, the great sea creatures. Whoever recites this hymn of Rudra’s victory, which brings triumph, is granted success in all endeavors by the Bull-bannered Lord. If this hymn is recited during rites for the ancestors, the merit gained becomes endless, bestowing the fruit of all sacrifices. This is auspicious, this is holy, this is a great rite for sons; hearing and reciting it, one attains the world of Rudra. Then the sages inquired further: “How does King Pururavas, month after month on the new moon, ascend to heaven, O Suta? How does he offer oblations to the ancestors? We wish to hear of the power of that wise one.” Suta replied, “This very question Manu once asked Madhusudana, and Madhusudana spoke to the son of the Sun. Listen as I explain. I will now declare in detail the power of that wise Aila, Pururavas, and his union in heaven with Soma. From Soma comes the attainment of nectar and the offering to the ancestors—the Saumyas, Barhishads, Kavyas, and Agnishvattas. When the moon and sun, along with the stars, come together, they dwell on the new moon in a single circle. On each new moon, Pururavas goes to see the Sun and the Moon, his maternal and paternal ancestors. There, after greeting them, he waits for the proper time. Then, having worshipped Soma, he departs, weary. Learned Pururavas, wishing to perform the monthly ancestor rite, approaches Soma in heaven and the ancestors as well. He places two measures, only as much as Kuhū, both together at the rise of the vow—a small measure, the size of Sinīvālī. Knowing the measure of Kuhū for the ancestors, he worships Kuhū, and after worshipping, waits for Soma, attentive to the proper lunar phase. From Soma comes the nectar of oblation for their satisfaction, flowing in ten and five streams of nectar. The ancestors who partake during the dark fortnight are delighted by these supreme rays. Immediately, he moves with that Saumya nectar when the offerings are given according to the ancestral rite. With the Saumya nectar, he satisfies the ancestors: the Saumyas, Barhishads, Kavyas, and Agnishvattas. The fire of the seasons is remembered by the sages; they know the season as the year. The seasons were born, and from the seasons came the different periods of time. The ancestors are the seasons, the half-months are known as the sons of the seasons; the grandfathers are the seasons, the new moons are the sons of the year; the great-grandfathers are remembered as gods, and five-year periods are the sons of Brahma. The Barhishads, Kavyas, and Agnishvattas are threefold. Householders who perform sacrifices and those who undertake the haviryajnas and seasonal rites are called Barhishads, as attested in the Purana. Householders who are sacrificers are remembered as Agnishvattas and seasonal sacrificers; the Kavyas are the lords of the Ashtakas. Now, listen to the five-year periods. Among them, the year is Agni, the Parivatsara is the Sun, the Idvatsara is Soma, and the Anuvatsara is Vayu. Rudra is their Vatsara. These five years are the forms of a yuga. Established by time, the Moon flows among them, releasing nectar. These are remembered as the duties of the gods, both those who drink soma and those who drink heat. Pururavas satisfied them as long as he lived. Because Soma is produced month by month in particular, that which bears svadha belongs to the ancestors who drink soma; thus, he obtained that nectar, soma, and honey. Then, having drunk the nectar soma, the Sun, with a single ray, nourishes the soma of the soma-drinkers through the ray called Sushumna. All the earlier phases, spreading simultaneously in the past, are nourished by Sushumna, each portion day by day. The dark phases diminish while the bright phases increase; thus, by the Sun’s energy, the Moon’s body is nourished. On the full moon, the Moon appears as a bright, complete circle. Thus nourished, soma increases day by day in the bright fortnight; the gods drank the nectar soma before, and afterwards, the ancestors drink the residue. For fifteen days, the Sun, with a single ray, drinks it; as Sushumna nourishes, each portion is taken day by day. As Sushumna nourishes, the bright phases increase; therefore, the dark phases decrease while the bright phases increase. Thus, soma is nourished, and when it wanes, it is replenished again and again; this is the increase of soma in both the bright and dark fortnights. Thus, this soma, possessed by the ancestors, is remembered as earth-formed and beloved, along with fifteen nectar-bearing flows. Now, I will explain the junctions of the lunar phases, and how the phases are joined together, just as the knots in a reed are joined. In the same way, the year, months, and fortnights—both bright and dark—are remembered. The distinctions of the full moon, the knots, and the junctions are likewise preserved.