In this world, you shall be celebrated as Satyavatī, and in the ancestral realm, you will be known as Aṣṭakā—a bestower of long life, health, and the fulfillment of all desires. In the next existence, you will take the form of a river, the most sacred among all, renowned as Acchodā, pure throughout the worlds. When these words were spoken by the divine hosts, Satyavatī vanished from that very place. Thereafter, she experienced the consequences of her previous deeds, just as I have already described. Meanwhile, in heaven, there are those illustrious beings called Vibhrājas, radiant and splendid. There lie the worlds of the Barhiṣads, where the virtuous ancestors dwell. In those realms, sacred grass carpets the ground, and thousands of aerial chariots await. Wish-fulfilling trees stand there, offering their fruits to all who desire them. Within these prosperous mansions, the pious who perform śrāddha rejoice, and the company of Dānavas, Asuras, Gandharvas, and Apsarases flourishes. Hosts of Yakṣas and Rākṣasas worship the gods in heaven, and hundreds of Pulastya’s sons—endowed with the power of asceticism and yoga—reside there as well. Great-souled and highly fortunate, they grant fearlessness to those devoted to them. Among these exalted beings is the maiden Pīvarī, born of the mind, renowned in the heavens. A yoginī and mother of yogins, she performed severe austerities, pleasing the Blessed Lord. When the time came to choose a boon, she requested, “O Lord, if you are pleased and your promise is true, grant me a husband who is master of yoga, handsome, and self-controlled.” The Lord replied, “When Vyāsa’s son Śuka is born, you, O virtuous one, shall become his wife, for he is a master of yoga.” Furthermore, you shall have a daughter named Kṛttī, a yoginī, who will be given to the lord of the Pāñcālas, a Sātvata. The mother of Brahmadatta, she will be renowned as one who has attained the end of yoga, and Krishna, Gaura, and Shambhu will be her sons. In these celestial palaces, the pure fulfill all their desires; what, then, of Brahmins who perform śrāddha with devotion and proper rites? Among these dwellers, a maiden named Gaura shines in heaven, and Sukanya, beloved wife of the Sādhyas, increases their fame. Those known as Marīcigarbha reside in the solar sphere, where the ancestors, sons of Angiras, partake of offerings. The foremost Kshatriyas come there to offer śrāddha at sacred places, and the ancestors of kings grant the fruits of heavenly enjoyment. Among them is the mind-born daughter Yashoda, renowned as the distinguished wife of Anshumat and daughter-in-law of Panchajana. She is the mother of Dilipa and grandmother of Bhagiratha. The worlds known as Kamadugha grant the fruits of all desired pleasures. Where the ancestors named Susvadha reside, those are their sons; and in other worlds, the Ajyapa, offspring of Kardama the progenitor, dwell. The descendants of Pulaha’s eldest brother, who are Vaishyas, honor these forebears. In these realms, all who perform śrāddha behold those who have departed: mothers, brothers, fathers, sisters, friends, relatives, and kin—those whom one has seen and experienced over thousands of births. Among these ancestors is the mind-born daughter Viraja, celebrated as the wife of Nahusha and mother of Yayati. Later, she became Aṣṭakā and went to the world of Brahma. Thus, three groups of ancestors have been described; now I shall tell of the fourth. Above Brahma’s realm are the worlds called Sumanasa, where the eternal ancestors known as the Somapas reside. All of them embody Dharma and are remembered as beyond Brahma. Born at the end of the cosmic dissolution, yogis attain Brahmahood there. Having accomplished creation and other acts, these ancestors now exist as mind-born. Among them, the daughter Narmada is famed as the river that carries water, purifying beings as she flows westward to the ocean. From them, humans are born everywhere, continuing the generation of offspring. Knowing this, people always perform śrāddha with righteousness, for from these ancestors alone the lineage of yoga arises through their grace. In the original creation, śrāddha was thus established for the ancestors, and for all, a silver vessel or one adorned with silver is prescribed. By offering svadhā to the priest, one always satisfies the ancestors. Yet the wise should also perform the replenishing rite for Agnīdhra and Somapā. If there is no fire, a brāhmaṇa may offer the oblation in his hand, in water, at the base of a goat’s or cow’s ear, in a cowshed, or near a śiva tree. The pure place for the ancestors is especially praised as the southern direction; water should be offered facing west, and sesame should be used. Sword-bean, meat, rice, black millet, barley, yavanī, wheat, sugarcane, white flowers, and fruits are all dear and commendable to the ancestors. Darbha grass, māṣa beans, ṣaṣṭika rice, cow’s milk, honey, and clarified butter are also cherished. Now, the foods to be avoided at a śrāddha are lentils, hemp, niṣpāva beans, royal māṣa beans, and kuluttha beans. Lotus, bael, arka, datura, pāribhadra, aṭarūṣaka, and goat’s milk should not be given in ancestral rites. Likewise, kodrava, udāra, varaṭaka, kapittha, madhuka, and atasi should not be offered by one seeking prosperity. He who pleases the ancestors with devotion is, in turn, blessed by them—the ancestors grant nourishment, bodily health, and offspring. The rite for the ancestors is considered even superior to the rite for the gods; replenishing the ancestors is remembered as preceding that for the deities.