The ancient sages taught that each day is carefully divided into sacred segments called muhurtas. The morning begins with three muhurtas, followed by another three in the forenoon, then three more at midday, and the afternoon comes after. Evening, too, holds three muhurtas, but this time is known as the rakshasi period, inauspicious and forbidden for performing shraddha rites, for it is considered tainted and unfit for any sacred act. In total, there are always fifteen muhurtas in a day. Among these, the eighth muhurta is especially significant and is called the kutapa time. This period is revered because, as the sun reaches its peak and begins to weaken at midday, any rite begun at this hour is said to yield endless merit. The term “kutapa” carries deeper meanings as well: it refers not only to this sacred time but also to certain objects and beings—such as a sword vessel, a Nepali blanket, silver, darbha grass, black sesame seeds, cows, and even the eighth grandson. All these are grouped under the name kutapa, for they are considered inauspicious and distressing, and thus, the term kutapa is widely recognized. After the kutapa period, the next four muhurtas—making five in total—are regarded as the most appropriate time for offering oblations to the ancestors. The sacred kusha grass and black sesame seeds, it is said, originated from the very body of Lord Vishnu, and the gods themselves have declared that these are essential for protecting the sanctity of the shraddha rites. When performing these rites, especially at holy tirthas, one should offer water mixed with sesame, holding darbha grass in hand; this is what distinguishes a true shraddha. During the actual preparation, the offering is to be made with one hand, while for tarpan—the ritual of offering water to the ancestors—both hands must always be used. These practices are considered holy, purifying, life-giving, and powerful enough to destroy all sins. In ancient times, on the sacred Malaya mountain, these secrets were not revealed, but now, the recounting of these rites and offerings at holy places is known. Whoever hears or recites this teaching, even once, is promised a blessed and prosperous birth. At the time of the ancestral rite, these words should be spoken by those dwelling at holy places, for they remove all sins and utterly destroy misfortune. This knowledge is pure, a treasure of fame, and a destroyer of even the greatest sins; it is so revered that even Brahma, the Sun, and Rudra honor it. The wise declare this to be the true glory of the ancestral rite. At this point, a question arises: How did Soma, the Moon, become lord of the ancestors, and which kings of his lineage became renowned? To answer this, let us return to the very beginning of creation. The sage Atri, following the command of Brahma, undertook the supreme austerity known as Anuttama to aid in the act of creation. This penance was so sublime that it delighted Brahma and dispelled the suffering of the world; it was the very essence of Brahma, Vishnu, the Sun, and Rudra—an inner, transcendent reality. This austerity brought peace and was established in the tranquil mind and inner vision. By its greatness, it granted supreme bliss to the sages. The Lord of Uma—Shiva—together with Uma, presided over this sacred act. From a portion of himself, Soma, the Moon, was born as a radiant child. From Atri’s eyes, a brilliant light, born of water, flowed downward, illuminating the entire world—both moving and unmoving—with its cool, soothing moonlight. The directions themselves, desiring a son, took up this radiance in the forms of women. It became an embryo within their wombs and remained there for three hundred years. Eventually, unable to bear its power, the directions released the embryo. Brahma then gathered it, united it, and transformed it into a young man—a warrior bearing all weapons. Placing him upon a chariot drawn by a thousand horses, Brahma, the Grandfather, endowed him with the power of the Vedas and led him to his own world. There, the great Brahmarshis proclaimed, “Let this one be our lord!” The sages, gods, Gandharvas, and even the herbs praised him. The deities of Soma, Brahma, and others extolled him with hymns. As Soma was praised, an even greater radiance shone forth from him, and from that brilliance, a host of divine herbs appeared on earth. Thus, his radiance is always greater at night, and Soma became the lord of the herbs as well as the lord of the twice-born. The very essence of the Vedas and the luminous orb of the Moon wax and wane with the cycles of the bright and dark fortnights. Daksha, the son of Prachetas, gave twenty-seven beautiful and radiant daughters to Soma in marriage. Soma, deeply devoted to meditation on Vishnu, performed austerities of unimaginable intensity—equal to ten thousand times a thousand lotuses. Pleased by his devotion, the blessed Narayana Hari appeared before Soma and offered him a boon. Soma requested to conquer Indra’s world and to see all enjoyers in his own abode. He further wished that, at his Rajasuya sacrifice, all the gods, including Brahma, would serve as his priests, and that Shiva, the trident-bearer, would be their protector. Vishnu granted his wishes, and Soma performed the Rajasuya sacrifice. Atri was the Hotṛ priest, Bhrigu the Adhvaryu, and the Four-faced Brahma the Udgātṛ. Soma attained the status of Brahma, with Hari himself overseeing the rite, and Sanaka and other sages participating. The ten Vishvedevas served as Camas and Adhvaryu priests, and the three worlds were given as sacrificial fees to the officiating priests. At the end of the ablution, nine goddesses, their hearts inflamed with longing, came to behold Soma’s form. Lakshmi left Narayana, Sinivali left Kardama, Dyuti left Vibhavasu, and Tushti left the imperishable Dhata. Prabha abandoned Prabhakara, Kuhū left Havishmat, Kirti left Jayanta, and Vasu left Marichi Kashyapa. Dhriti, too, abandoned Pita and Nandi, and devoted herself to Soma. Soma, in turn, desired them as his own. Thus, the story unfolds of Soma’s rise to lordship over the ancestors and the origins of his radiant lineage, woven deeply into the fabric of the cosmos and the sacred rites of Sanātana Dharma.