The divine sage spoke gently, revealing the tapestry of destinies to come. “When Vyāsa’s illustrious son, Śuka, is born, you, O virtuous one, shall become his wife. He will be a master of yoga, and your union will be blessed. From you will be born a daughter named Kṛttī, a yoginī of great power. In due time, she will be given to the lord of the Pāñcālas, who is descended from the Sātvata line. The mother of Brahmadatta is revered as one who attained the supreme goal of yoga, and her sons—Krishna, Gaura, and Shambhu—are remembered with honor. Even in the celestial palaces, those who are pure fulfill all their desires; how much more so for Brahmins who perform the ancestral rites, the śrāddha, with devotion and proper ceremony? Among these noble souls, a maiden named Gaura shines resplendently in heaven. Sukanya, beloved wife of the Sadhyas, increases their renown. The Marichigarbhas, radiant ancestors, dwell in the solar sphere; there, the ancestors, sons of Angiras, partake of the offerings made to them. The foremost Kshatriyas journey there to offer śrāddha at sacred places, and the ancestors of kings bestow upon them the fruits of heavenly enjoyment. Among these, a mind-born daughter named Yashoda is famed; she became the distinguished wife of Anshumat and the daughter-in-law of Panchajana. From her was born Dilipa, and she became the grandmother of Bhagiratha. The worlds called Kamadugha, which grant the fruits of all desires, are linked to her lineage. Where the ancestors named Susvadha reside, their sons dwell also. In the worlds, the Ajyapa are the offspring of Kardama, the great progenitor. The descendants of Pulaha’s eldest brother, who are Vaishyas, honor these ancestors. There, all who perform śrāddha see their departed loved ones together: mothers, brothers, fathers, sisters, friends, relatives, and kin—those encountered and cherished in countless births. Among these ancestors, a mind-born daughter named Viraja is celebrated; she became the wife of Nahusha and the mother of Yayati. Later, she took the form of Ashtaka and ascended to the world of Brahma. Thus have three groups of ancestors been described; now I shall speak of the fourth. Above Brahma’s realm lie 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 cosmic dissolution, yogis who attain the highest realization become one with Brahma. Having performed creation and other acts, these ancestors now exist as mind-born beings. Among them is the daughter Narmada, who became the sacred river, purifying all beings as she flows westward to the ocean. From these ancestors, humanity is continually created as offspring arise in every generation. Understanding this, people perform śrāddha with righteousness, for from these ancestors alone arises the lineage of yoga, by their grace. In the original creation of the ancestors, the rite of śrāddha was thus established, 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 make the offering in his hand, in water, at the base of a goat’s ear, a 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 seeds should be used. Sword-bean, meat, rice, black millet, barley, yavanī, wheat, sugarcane, white flowers, and fruits are always dear and commendable to the ancestors. Darbha grass, māṣa beans, ṣaṣṭika rice, cow’s milk, honey, and clarified butter are also pleasing. Now, hear of the foods to be avoided in śrāddha: lentils, hemp, niṣpāva beans, royal māṣa beans, and kuluttha beans; lotus, bael, arka, datura, pāribhadra, aṭarūṣaka, and goat’s milk are not to be used. Nor should one offer kodrava, udāra, varaṭaka, kapittha, madhuka, or atasi to the ancestors if one desires prosperity. He who pleases the ancestors with devotion is in turn blessed by them. The ancestors grant him nourishment, bodily health, and offspring. The rite for the ancestors is considered even superior to that for the gods; replenishing the ancestors is remembered as preceding the rites for the deities. The ancestors are quickly pleased, free from anger, unattached, steadfast in friendship, peaceful in mind, devoted to purity, and always speak kindly. They are devoted to their worshippers, bestowers of happiness, and like festival deities. Among those who offer oblations, the Sun is regarded as the deity of the śrāddha. Thus has the account of the ancestral lineage been declared. It is meritorious, pure, health-giving, and should always be recited by men. Hearing all this, Bhīṣma’s devotion grew ever deeper. He asked, “Tell me, O sage, about the time and procedure for the śrāddha, and the rite itself. Which twice-born should be fed, and which avoided? At what time of day should one begin the śrāddha for the ancestors? How does the food offered reach the ancestors, and by what procedure does it please them?” Pulastya replied, “One should perform śrāddha every day, with food and water, or with milk, roots, and fruits, to bring satisfaction to the ancestors. Śrāddha is of three kinds: daily, occasional, and desired. Now I will explain the daily śrāddha, which omits the arghya and the invocation. A parva not connected to the gods is called ‘adaivata,’ and the parva is well remembered. Three kinds of parva are taught—listen carefully, O king. Those to be appointed for the parva rites are these: one who maintains five sacred fires, a snātaka, one who recites the three Sauparṇa hymns, and one learned in the six limbs of the Veda.” In this way, the sage revealed the sacred order and the loving care by which ancestors are honored, remembered, and nourished, ensuring the well-being of all descendants who uphold these ancient rites.