After the rite of sapiṇḍīkaraṇa is performed, the departed ancestor is no longer offered individual gifts; from that moment, he is to be included only among the group of ancestors with whom he is now joined, and the rice-ball offerings are made collectively. From then onward, during the solstices, eclipses, and other sacred occasions, one should perform the tripiṇḍa śrāddha, and on the anniversary of the ancestor’s death, the ekoddiṣṭa rite is prescribed. If one neglects the ekoddiṣṭa rite and instead performs general rituals on the death anniversary, he is deemed by fate as a slayer of his ancestors and a destroyer of his brothers. Performing the parvaṇa śrāddha on the death day leads one to descend to a lower state; yet, if this is done along the path to heaven, it brings release from the state of a wandering spirit. At such times, one learned in the rites should first perform the āmaśrāddha, followed by the regular śrāddha. With devotion, he should make the fire offering and distribute the rice-balls in the proper manner. When, within three months, the sapiṇḍīkaraṇa is performed with three ancestors, then, at the appropriate time, the departed is released from bondage. Even after release, the ancestor receives a share of the residue from the sweeping with kuśa grass. From the fourth ancestor onward, three share in the residue, and the rest partake of the rice-balls. Among them, the seventh ancestor is the giver of the rice-balls; thus, the sapiṇḍas are counted as seven. Bhīṣma then inquired, “How should offerings be given to the gods and ancestors by people here on earth? Who receives these offerings in the world of the ancestors? If a twice-born eats them on earth, or if they are offered into the fire, what becomes of them? How do the departed, possessing both auspicious and inauspicious natures, partake of this food?” Pulastya replied, “The ancestors take the form of Vasus, the grandfathers are Rudras, and the great-grandfathers are the Ādityas, as declared in the Vedas. The offerings reach the ancestors through their names and lineages. The true nature of the śrāddha is realized through the mantra and devotion; among them, the Agniṣvāttas and others are the presiding deities. “At the time of the rite, the names, lineages, and places of those ancestors become manifest, and when honor is properly rendered, all living beings are satisfied. If a father, mother, or teacher has attained divinity through their deeds, the food offered to them becomes immortal and follows them even in their divine state. “In the state of a demon, the śrāddha food becomes enjoyment; in animal form, it becomes grass; for those who have not returned, it attends them as wind. For Yakṣas, it becomes drink; for Rākṣasas, meat; for Dānavas, drink again; and for departed spirits, it is blood and water. As humans, it transforms into various enjoyments like food and drink; for women, it is the power of pleasure and beauty; for others, it is the power to eat. It bestows the power of giving, wealth, form, and health. This is the flower of śrāddha, and its fruit is union with Brahman. “Long life, sons, wealth, knowledge, heaven, liberation, happiness, and even sovereignty are granted by the satisfied hosts of ancestors, O king. In ancient times, it is said, the sons of Kauśika attained liberation; through five generations of connection, they reached the supreme state of Brahman.” Bhīṣma asked, “How did the descendants of Kauśika attain the supreme yoga? And how, through five births, is the exhaustion of karma accomplished?” Pulastya continued, “There was a great sage named Kauśika, righteous and pure of heart, who resided in Kurukṣetra. Listen as I recount the names and deeds of his sons: Svasṛpa, Krodhana, Hiṃsra, Piśuna, Kavi, Vāgduṣṭa, and Pitṛvartin. These seven became disciples of sage Garga. “When their father passed away, a severe famine and great drought struck, terrifying all people. On Garga’s instruction, the ascetic brothers guarded a milking cow in the forest. Yet, tormented by hunger, they said to one another, ‘Let us eat this cow.’ “As they contemplated this sinful act, the youngest brother said, ‘If she must be killed, let it be done as a śrāddha offering. If she is offered in a śrāddha, our sin will surely be destroyed.’ Thus permitted by his brothers, Pitṛvartin performed the śrāddha with a focused mind, then partook of the cow. Two brothers were assigned the share for the gods, and three for the ancestors, in due order. “Then, appointing one as the guest, the śrāddha-giver himself performed the rite with mantras, remembering his ancestors with devotion. Afterwards, they went without hesitation to their teacher and said, ‘The cow has been killed by a tiger; let this calf be accepted.’ “Thus, the cow was consumed by the seven ascetics, who, relying on the power of the Vedas, were fearless in their difficult act. In due course, they died and were reborn as hunters in ten cities, endowed with remembrance of past lives and devoted to their ancestors. There, realizing detachment, they gave up their lives in righteousness, fasting at holy places unseen by others. “They were then born as deer on Mount Kālañjara. There, attaining knowledge and yoga, they abandoned that form. Dying by falling, their minds filled with detachment, they were next born as seven yogins in the city of Mānasa. By name and deed, they were: Sumanas, Kusumavasu, Cittadarśin, Sudarśin, Jñāta, Jñānasya, and Pāraga. “Devoted to their eldest and foremost among men, these seven became pure through yoga. Three among them, with unsteady minds, fell from yoga. Seeing the radiant Anuha, surrounded by women and enjoying various pleasures, possessing great strength and valor among the aquatic beings, one born in the lineage of the Panchalas, desiring sovereignty, and a Brahmin who followed his father’s path, performed śrāddha rites, and was devoted to his ancestors; seeing two other ministers, both of great strength and many vehicles…” Thus, the story unfolds, revealing the intricate journey of Kauśika’s sons through many births and the profound effects of śrāddha, devotion, and karma.