In the sacred discourse, it was revealed that the descendants of Pulaha’s eldest brother, honored as Vaishyas, are deeply respected. In their realm, when one performs the śrāddha rites, all those who have departed—mothers, fathers, brothers, sisters, friends, and relatives—are seen together, souls encountered and cherished over countless births. Among these revered beings, a mind-born daughter named Viraja is celebrated. She became the wife of Nahusha and the mother of Yayati, and later, as Ashtaka, she journeyed to the world of Brahma. Thus, three ancestral groups were described, and now the fourth was to be explained. Above Brahma’s world lie the Sumanasa realms, where the eternal ancestors known as the Somapas reside. These ancestors embody Dharma itself, remembered as being beyond even Brahma. Born at the end of cosmic dissolution, yogis who attain Brahmahood join their ranks. After fulfilling their roles in creation, these ancestors remain mind-born, and among them, the daughter named Narmada became the sacred river, purifying beings as she flows westward to the ocean. From these ancestors, the generations of humans arise everywhere. Knowing this, people perform śrāddha with righteousness, for it is through the grace of these ancestors that the lineage of yoga is perpetuated. The original creation of the ancestors established the śrāddha rite, prescribing the use of a silver vessel or one adorned with silver. By offering svadhā to the priest, one satisfies the ancestors, but the wise 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 southern direction is especially praised as pure for the ancestors; water should be offered facing west, and sesame is to be used. Certain foods are always dear to the ancestors: sword-bean, meat, rice, black millet, barley, yavanī, wheat, sugarcane, white flowers, and fruits. Darbha grass, māṣa beans, ṣaṣṭika rice, cow’s milk, honey, and clarified butter are likewise commendable. Yet some foods must be avoided at śrāddha: lentils, hemp, niṣpāva beans, royal māṣa beans, kuluttha beans, lotus, bael, arka, datura, pāribhadra, aṭarūṣaka, goat’s milk, kodrava, udāra, varaṭaka, kapittha, madhuka, and atasi. When a devotee pleases the ancestors with devotion, the ancestors in turn grant nourishment, health, and offspring. The rite for the ancestors is considered superior even to that for the gods; replenishing the ancestors is remembered as coming before the worship of deities. The ancestors are quickly pleased, free from anger, unattached, steadfast in friendship, peaceful, devoted to purity, and always speak kindly. They are attached to their devotees, givers of happiness, and like festival deities; among those who offer oblations, the Sun is regarded as the deity of the śrāddha. Thus, the account of the ancestral lineage was declared—pure, meritorious, health-giving, and worthy of recitation by all. Hearing this, Bhīṣma’s devotion grew deeper. He asked to learn more about the time and procedure for śrāddha, about who should be fed, who should be avoided, and at what time of day the rite should begin. He inquired how the food reaches the ancestors, and how to please them. Pulastya replied that one should perform śrāddha every day with food and water, or with milk, roots, and fruits, to satisfy the ancestors. Śrāddha is of three types: daily, occasional, and desired. The daily śrāddha omits the arghya and the invocation. A parva not connected to the gods is called 'adaivata,' and three kinds of parva are taught. Those appointed for the parva rites include: one who maintains five fires, a snātaka, one who recites the Sauparṇa hymns, one learned in the six limbs of the Veda, a śrotriya and his son, one skilled in ritual words, versed in the Veda, a mantrin, one born in a lineage of knowledge, one who has performed the three Nāciketa and Madhu sacrifices, established in scriptural rites, a knower of the Purāṇas, a knower of Brahman, devoted to self-study and recitation, a devotee of Brahman or the ancestors, a worshipper of the Sun, a Vaiṣṇava, a brāhmaṇa steadfast in yoga, self-controlled, and of good character. These should be honored with effort. Those to be avoided are: one fallen from virtue, his son, an impotent man, a slanderer, or one with visible disease. Such persons must be rejected at the śrāddha; instead, one should invite the humble on the previous or following day. When invited, the ancestors approach the brāhmaṇas; even those who have become like air come and attend upon those who are seated. Touching the right knee, one should invite with the left hand, choosing those free from anger, devoted to purity, well-bathed, and speakers of Brahman. Thus should the śrāddha be performed, completing the pitṛ-yajña known as tarpaṇa with the proper fire. The piṇḍa offering and the vāhāryaka śrāddha should be prepared at the waning of the moon, on a spot smeared with cow dung, at the southern bathing place. With devotion, one should begin the śrāddha in a cowshed or near water; with fire, one should offer the pitṛ caru, or with handfuls of parched grain. Thus, the sacred rites honoring the ancestors were revealed, to be performed with reverence and care, ensuring the blessings of those who came before.