In the radiant realms of heaven, there exist thousands of splendid aerial chariots, each adorned with sacred grass, where the revered Barhishads—givers of blessings and fruits—dwell. Within these celestial halls of abundance, those who have offered oblations to their ancestors rejoice in the company of gods, asuras, gandharvas, and apsaras, all sharing in the joy of these sacred rites. There, too, the hosts of Yakṣas and Rākṣasas, along with the gods, gather to worship the sons of Pulastya—ascetics endowed with great austerity and mastery of yoga. Among these exalted beings, noble and fortunate, who grant fearlessness to their devotees, a renowned and virtuous daughter was born in heaven. This daughter, a yoginī and mother of yoga, undertook severe austerities. Pleased by her devotion, the blessed Lord granted her a boon, and she requested: “Grant me, O God, a husband who is a master of yoga, handsome, and self-controlled. Since you are pleased, give me as a husband the best among men.” The Lord replied, “When Vyāsa’s son, Śuka, is born, you shall become the wife of that teacher of yoga, O virtuous one.” The Lord further foretold, “You will have a daughter named Kṛtvī, herself a yoginī, whom you shall give to the king of Pāñcāla in human form at the proper time. You will be known as the mother of Brahmadatta, accomplished in yoga, and your sons will be Kṛṣṇa, Gaura, Prabhu, and Śambhu. These great-souled and highly fortunate sons will attain the supreme state. After giving birth to them, you too, by the power of yoga and the blessings you have received, will attain liberation.” Elsewhere in heaven, the sons of Vasiṣṭha are honored as ancestors of excellent form, all called Mānasas, embodiments of righteousness. In their brilliant abodes in the highest heavens, they shine forth and delight, receiving the offerings made during śrāddha rites. Even those ancestors born from the feet dwell in aerial chariots filled with every enjoyment they desire—how much greater, then, are the pleasures of those devoted Brāhmaṇas who perform their śrāddha rituals with devotion. Among these, a mind-born daughter named Gaur shines in heaven as the beloved wife of Śukra and is famed among the Sādhyas. The worlds known as Marīcigarbhā, within the orb of the sun, are the dwelling places of the ancestors, sons of Aṅgiras, who partake of the offerings made to them. Noble Kṣatriyas who give śrāddha at sacred fords are honored as the ancestors of kings, bestowing the fruits of heaven and liberation. Among them, the mind-born daughter Yaśodā, renowned in all worlds, became the chief wife of Aṃśumat and the daughter-in-law of Pañcajana. She was the mother of Dilīpa and grandmother of Bhagīratha. The worlds called Kāmadughā are famed as bestowers of every desired enjoyment. Where the virtuous ancestors named Susvadhā reside, there too are the worlds called Ājyapā, belonging to Kardama, the progenitor. The descendants of Pulaha and Aṅgiras, who are Vaiśyas, honor these ancestors; there, all who perform śrāddha can see their ancestors as they depart, all at once. Over countless lives, one has had thousands of mothers, brothers, fathers, sisters, friends, and relatives—so vast is the cycle of birth and kinship. Among these, a mind-born daughter named Virajā is renowned; she became the wife of Nahuṣa and the mother of Yayāti. Afterward, Ekāṣṭakā was born, who, being virtuous, attained the world of Brahmā. Thus, three groups of ancestors have been described; now, the fourth will be revealed. There are the worlds called the Mānasa, established above the cosmic egg, whose mind-born daughter is the celebrated Narmadā. Here dwell the eternal ancestors known as the Somapās, all bearing the form of Dharma, remembered as existing even beyond Brahmā. Born from Svadhā, they attained the state of Brahman through yoga, and after performing all acts of creation in their minds, they now remain firmly established. Their daughter, Narmadā, is the sacred river who purifies all beings as she flows toward the southern regions. From these ancestors, all Manus and beings have been created in the cycles of creation. Knowing this, people always perform śrāddha, even when dharma is in decline, for it is from these ancestors that the continuous line of grace and yoga is restored. At the beginning of creation itself, the rite of śrāddha was established for the ancestors. A silver vessel, or one adorned with silver, offered with svadhā at the forefront, always pleases the ancestors. The wise should perform the apyāyana rite with Agniṣomīya mantras; even if fire is absent, a brāhmaṇa may use his breath or water to complete the offering. Whether at the root of an ajākarṇa or aśvakarṇa tree, in a cowshed, or near water, the southern direction is always praised as the place for honoring the ancestors. Water poured by hand to the east, sesame seeds, darbha grass, the pāṭhīna fish, cow’s milk, and sweet flavors are all proper offerings. Sword beans, meat, honey, kusa grass, black grain, rice, barley, wheat, mudga beans, sugarcane, white flowers, and ghee—these are always dear to the ancestors and are commendable offerings. Now, let it be known which things should be avoided in śrāddha. Masūra lentils, śaṇa, niṣpāva, rājamaṣa, kusumbha, lotus, bilva, arka, dhattūra, pāribhadra, and aṭarūṣaka should not be given in ancestral rites, nor goat’s milk, kodrava, udāra, caṇaka, kapittha, madhuka, or atasi. These, too, should be avoided by anyone wishing to please the ancestors. Whoever pleases the ancestors with devotion is, in turn, blessed by them. The ancestors grant nourishment, heaven, health, and offspring; indeed, the rites for ancestors surpass even those for the gods. Among the gods, the ancestors are remembered as the earliest source of fulfillment. They are ever quick to show favor, free from anger, without weapons, and steadfast in their friendship.