In the ancient tradition, it is said that the great-grandfathers are themselves Ādityas, as proclaimed by the Vedas. Whenever offerings are made to gods and ancestors, it is through the invocation of their names, lineages, and places that these gifts reach them. The essence of the śrāddha ritual—honoring departed souls—is revealed through the proper recitation of mantras and devotion. Among those who preside over these rites are the Agniṣvāttas and other divine beings. When śrāddha is performed, the names, lineages, and places of those ancestors who have departed become manifest, and the honor given to them brings satisfaction to all living creatures. If a father, mother, or teacher has attained divinity through their deeds, the food offered to them during śrāddha becomes immortal and follows them even into their divine state. In other states, the śrāddha food transforms accordingly: for demons, it becomes enjoyment; for animals, it becomes grass; for those who have not returned, it attends them as wind. To Yakṣas, it becomes drink; to Rākṣasas, meat; to Dānavas, drink as well; and to departed spirits, it is blood and water. In human form, the offerings become various pleasures—food and drink. For women, it bestows the power of pleasure and beauty, and for others, the capacity to eat. The śrāddha grants the power of giving, wealth, form, and health. This is called the flower of śrāddha, whose fruit is union with Brahman. When the ancestors are satisfied, they grant long life, sons, wealth, knowledge, heaven, liberation, happiness, and even sovereignty. It is remembered that, in ancient times, the sons of Kauśika attained liberation. Through five generations of connection, they reached the supreme state of Brahman. Bhīṣma, curious, asked: “How did the descendants of Kauśika achieve supreme yoga? And how, through five births, is karma exhausted?” Pulastya replied: “There was a great sage named Kauśika, righteous in heart, who lived in Kurukṣetra. Let me tell you about his sons, both by name and deed. They were Svasṛpa, Krodhana, Hiṃsra, Piśuna, and Kavi; also Vāgduṣṭa and Pitṛvartin. These seven became disciples of the sage Garga. When their father passed away, a severe famine struck, causing great drought and terror among people. On Garga’s instruction, the ascetics guarded a milking cow in the forest. But tormented by hunger, they said, ‘Let us eat this cow.’ As they considered this sinful act, the youngest brother spoke: ‘If she must be killed, let it be done as a śrāddha offering.’ The others agreed, believing that offering her in śrāddha would destroy their sin. Thus permitted, Pitṛvartin performed the śrāddha with a focused mind and partook of the cow. Two brothers were assigned to the divine share, three to the ancestral share. Then, appointing one as the guest, the śrāddha-giver performed the ritual with mantras, remembering their ancestors with devotion. Afterwards, they reported to their teacher, saying, ‘The cow has been killed by a tiger; let this calf be accepted.’ Thus, the seven ascetics consumed the cow, relying on Vedic power and showing no fear in their harsh deed. In time, they perished and were reborn as hunters in ten cities. Endowed with remembrance of past lives, they remained devoted to their ancestors. Eventually, realizing detachment, they gave up their lives in righteousness, fasting at holy places unseen by others. Next, they were born as deer on Mount Kālañjara. There, through knowledge and yoga, they abandoned their bodies again. Dying by falling, their minds filled with detachment, they were then 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, these seven became pure through yoga. However, three among them, with unsteady minds, fell from yoga. They saw the radiant Anuha, surrounded by women and enjoying pleasures, possessing great strength and valor. Among aquatic beings, one was born in the lineage of the Panchalas, desiring sovereignty and possessing great strength and many vehicles. There was also a Brahmin who followed his father’s path, performed śrāddha rites, and was devoted to his ancestors, seeing two other ministers of great strength and many vehicles. Desiring the position of minister, the two excellent Brahmins, sons of Vibhrāja, became ministers; one was known as Brahmadatta. The sons of the two ministers were Puṇḍarīka and Subāla, while Brahmadatta was consecrated as king in the city of Kampilya. This valiant king of the Panchalas, devoted to his ancestors and performer of śrāddha, was a knower of yoga and understood the minds of all beings. His wife was Sannati, daughter of Sudeva, renowned and formerly belonging to Kapila’s lineage. Because she was diligent in duties toward her ancestors, she became learned in the Vedas, and together with her, the king’s son ruled the kingdom. One day, the king went to a garden with Sannati and saw a pair of insects engaged in a quarrel of love. The male insect stood before the female, her mouth downward, her body scorched by the arrows of Kāma, and spoke to her in a faltering voice: ‘Nowhere in the world is there a lover like you; slender in the middle, with a very broad mouth, you move with great grace. Your color resembles gold, your face is beautiful and smiling; your mouth appears, O beloved, as sweet as jaggery and sugar. When I eat, you eat; when I bathe, you bathe as well; when I am away, you are sorrowful, and when I am angry, you are restless with fear.’ Thus, the story unfolds, revealing the deep connections between ritual, devotion, karma, and the transformations of souls through many births, all guided by the power of śrāddha and the wisdom of the ancient tradition.