The sacred scriptures teach that truth, compassion, and self-control are themselves holy fords—places of spiritual crossing. Even within the home of a householder, tranquility is praised as a holy ford for people of all classes and stages of life. When one performs the śrāddha ritual at any holy ford, its merit increases a thousandfold, but it is said that śrāddha at Gayā bestows liberation itself. Therefore, śrāddha should be performed with care and effort at a sacred place. The morning is divided into three muhūrtas, and the saṃgava period lasts equally long. Midday also consists of three muhūrtas, followed by the afternoon, and then evening, which again has three muhūrtas. Śrāddha should not be performed during the evening, for that time is known as the Rākṣasī period, condemned for all rituals. Altogether, the day is explained to have fifteen muhūrtas. Among these, the eighth muhūrta is called the Kutapa period; from midday onward, the sun’s intensity wanes. Actions begun during this time yield endless results. The Kutapa is also associated with a sword-vessel and a Nepalese blanket. Gold, darbha grass, sesame seeds, cows, and a daughter's son are likewise considered the eighth, and these are regarded as sinful and contemptible, causing suffering. Because of these eight, the period is known as Kutapa. After Kutapa, four more muhūrtas follow. Five muhūrtas are approved for offering svadhā. Kuśa grass and black sesame are said to have arisen from the body of Viṣṇu. The wise proclaim this as the proper time for śrāddha. At the end of the water-ritual, those present at the sacred place should offer water with sesame. With darbha grass in hand, one should perform śrāddha at home, for it is meritorious, pure, life-giving, and destroys all sins. The recounting of śrāddha at sacred places was spoken by Brahmā, and whoever hears or recites it becomes truly fortunate. At the time of śrāddha, those at the sacred place should declare its power to remove all sins and destroy misfortune. It is pure, a treasure of fame, and a destroyer of great sins. The greatness of śrāddha is honored by Brahmā, the sun, and Rudra. Bhīṣma then asked, “How did the lunar dynasty arise? Tell me, O learned one, which famous kings appeared in that lineage?” Pulastya replied, “Long ago, at the dawn of creation, Atri was instructed by Brahmā. For the sake of creation, the great sage performed austerity called Anantara. When the blessed Lord, remover of suffering and bestower of joy—who dwells beyond the senses and within Brahmā, Rudra, and the sun—was invoked, Atri calmed his mind and practiced self-control. The greatness of austerity is said to bring supreme bliss. At that time, the lord of the lineage and his wife were established. Seeing Atri, Soma spoke, and from Atri, Soma was born—the illustrious one. From Atri’s eyes, water flowed forth, radiant like moonlight, illumining the entire universe, both moving and unmoving. In that place, the directions, overcome with longing, received this radiance in the form of women, and what was born of Atri became an embryo within their wombs. Unable to bear the embryo, the directions released it. Then the Four-faced Brahmā gathered it together and made it into a young man, a wielder of all weapons. The Lord placed him on a chariot made of Vedic power and led him to his own world. The Brahmarṣis declared, ‘Let this one become our Lord.’ As he was praised by the seers, gods, Gandharvas, and Apsarases, a wondrous event occurred. From the canopy of Soma’s brilliance arose a multitude of divine herbs on earth; their glow is always greater at night because of his radiance. Thus, Soma became the lord of herbs and is counted among the twice-born. This auspicious orb is the abode of the Vedas and the essence of sap. It always waxes and wanes in the bright and dark fortnights. Dakṣa, son of Pracetas, gave Soma twenty-seven daughters, endowed with beauty and charm, along with ten thousand times a thousand powers. The cool-rayed Soma performed austerities, wholly intent on meditation upon Viṣṇu. The Blessed Lord Nārāyaṇa, Hari, was pleased and said, ‘Choose a boon.’ Soma requested, ‘May I perform sacrifices in the world of Indra. May the gods, Brahmā, and the four kinds be my direct guests at my abode during the Rājasūya sacrifice. Let Śiva, the wielder of the trident, be our protector, the guardian of the gods.’ Thus addressed, Viṣṇu assembled the Rājasūya sacrifice. Atri was the Hotṛ, Bhṛgu the Adhvaryu, and Brahmā the Udgātṛ; Soma attained the status of Brahman, and Hari himself was the overseer. All the gods were members of the assembly; this is remembered as the procedure of the Rājasūya. The Vasus and the Viśvedevas served as Adhvaryus. Soma gave the three worlds as a fee to the officiating priests and thus attained a sovereignty difficult to obtain, established by creation. By his own austerity, Soma attained lordship over the seven worlds. Once, as he walked in a garden, he saw women adorned with many flowers and ornaments. Among them was the wife of the preceptor of the gods, her broad hips weighed down by her breasts, her limbs weak even at the breaking of flowers, her eyes wide and charming. Struck by the arrows of Love, she was overcome by desire. Tormented by longing, Soma, lord of the stars, seized Tārā by her hair in a secluded place. She too, overcome by love, could neither resist nor find pleasure, her mind captivated by his beauty and radiance.