Acchodā, once radiant with the strength of her austerities, was now deeply downcast and overcome with shame, having lost her spiritual merit. With her face turned downward in humility, she approached the noble ancestors, praying to them for restoration and forgiveness. Seeing her sorrow, the wise ancestors, full of foresight and divine understanding, addressed her with compassion. They spoke auspicious words, assuring her that the actions performed by the wise in heaven, when endowed with a divine body, yield their results immediately—whether in the celestial realms or after taking human birth. Every deed, they reminded her, brings its fruit without delay, and thus, one must always strive for virtuous action. They foretold Acchodā’s destiny: through righteous acts, she would receive the fruits of her deeds after death. In the twenty-eighth Dvāpara Yuga, she would be born from the womb of a fish. Because she had transgressed against her forefathers, she would face hardship within her lineage, but she would surely be born as the daughter of King Vasu. In her maidenhood, she would once more attain those rare celestial worlds, and by the union with Parāśara, she would bear a son. This son, Bādarāyaṇa, on the sacred island of Badarī, would divide the single Veda into many parts, ensuring its preservation for the ages. Furthermore, to the line of Śāntanu, son of Samudrāṃśa, she would give birth to two sons: King Citrāṅgada and Vicitravīrya. After bringing forth these two sons as kṣetrajā for the wise king, she would return to the world of the ancestors as Aṣṭakā during the sacred month of Prauṣṭhapada. In the world, she would be known as Satyavatī, and in the realm of the ancestors as Aṣṭakā, ever bestowing long life, health, and the fulfillment of desires. In the next world, she would become a river—the most sacred among rivers—known as Acchodā, pure in all the worlds. Having received these blessings and prophecies from the ancestors, Acchodā vanished from their midst, and thus she experienced the consequences of her past actions, just as had been declared. Meanwhile, in the heavenly realms, there are radiant beings known as the Vibhrājas—illustrious Barhiṣads—who dwell in splendid worlds. There, on sacred grass, thousands of aerial chariots are arrayed, and wish-fulfilling trees stand ready to grant any desire. In mansions of prosperity, those who have offered śrāddha rejoice, joined by hosts of Dānavas, Asuras, Gandharvas, and Apsarases. Yakṣas and Rākṣasas also gather there to worship the gods, and hundreds of Pulastya’s sons, endowed with the power of austerity and yoga, reside in that sacred realm. These great-souled beings, highly fortunate, grant fearlessness to their devotees. Among them is the renowned maiden Pīvarī, born of the mind, celebrated in heaven as a yoginī and mother of yogins. Through severe austerities, she pleased the Blessed Lord and asked for a boon: “Grant me, O Lord, a husband who is a master of yoga, handsome, and self-controlled, if you are pleased with me.” The Lord replied, “When Vyāsa’s son Śuka is born, you shall become the wife of that master of yoga.” She would also have a daughter, Kṛttī, a yoginī, who would be given to the lord of the Pāñcālas, a Sātvata. This daughter would be the mother of Brahmadatta, who would attain the ultimate goal of yoga, and Krishna, Gaura, and Shambhu would be her sons. Even in these celestial palaces, those who are pure fulfill all their desires—how much more so for Brahmins who perform śrāddha with devotion and proper rites? There, a maiden named Gaura shines among the ancestors, while Sukanya, beloved wife of the Sādhya gods, brings them ever greater renown. Others, called Marīcigarbha, dwell in the solar sphere, where the ancestors, sons of Angiras, partake of offerings. The foremost Kṣatriyas go there to offer śrāddha at sacred sites, and the ancestors of kings grant the fruits of heavenly enjoyment. Among these ancestors, a mind-born daughter named Yaśodā is famed as the wife of Anśumat and daughter-in-law of Panchajana. She is the mother of Dilipa and grandmother of Bhagiratha. The worlds called Kamadugha grant the pleasures of every desire. Where the ancestors named Susvadha reside, their sons dwell as well, and the Ajyapa, offspring of Kardama the progenitor, are known throughout the worlds. The descendants of Pulaha’s eldest brother, the Vaishyas, honor them. There, all who perform śrāddha see their departed loved ones—mothers, brothers, fathers, sisters, friends, relatives, and kin—those with whom they have shared countless births. Among these, a mind-born daughter named Virajā is celebrated as the wife of Nahusha and mother of Yayāti. Later, she became Aṣṭakā and ascended to the world of Brahma. Thus, three groups of ancestors have been described. Above Brahma’s realm are the worlds called Sumanasa, where the eternal ancestors known as the Somapas reside. They are embodiments of Dharma, remembered as being beyond even Brahma. Born at the end of dissolution, yogis who attain Brahmahood reside there. Having performed acts of creation and more, they are all now mind-born. Among them is the daughter Narmadā, who flows as the sacred river, purifying beings as she journeys westward to the ocean. From these ancestors, the generations of humans arise, and it is through their grace that the lineage of yoga continues. Knowing this, people always perform śrāddha with righteousness, honoring the ancestors from whom all beings descend. From the very beginning, in the original creation of the ancestors, the rite of śrāddha was established for all, with a silver vessel or one adorned with silver prescribed for the offerings. Thus, the sacred traditions endure, linking the worlds of the ancestors and the living in a chain of righteousness and remembrance.