When the king had spoken thus, in a single moment he was absorbed into the very essence of the destroyer of demons. In that exalted state, established firmly, he attained liberation—this ruler of the earth, his soul freed through the merit of countless ritual acts. Śrī Varāha then addressed his listener, saying, “I have now told you this ancient tale, as it was once related to Svāyambhuva. Even with the company of thousands, no one could ever recount it in its entirety here. O blessed one, what I have shared of this Purāṇa is only a concise summary, as I remember it. The creation of the waters of the oceans and all that transpired in those vast regions is immeasurable. Even Brahmā, the self-born, and Nārāyaṇa have narrated this account, and who else could possibly do so? It is impossible for us, as I have told you, to describe the fullness of that vast form. Only a remembrance of the beginning is possible. On earth, the grains of sand in the ocean are without number, but even that count does not compare to the innumerable acts of creation performed by the Supreme Lord. This portion concerning Nārāyaṇa I have just related to you, O fair-smiling one. This is the account as it happened in the Krita age. Tell me, what else do you wish to hear?” At this, Earth herself spoke: “Having witnessed that wondrous and great event, what fruit or boon did the sage Gauramukha and those jewel-bearing ones receive from their teacher? Who is this illustrious Gauramukha, supremely righteous? What did that foremost of sages do upon seeing Hari’s deed?” Śrī Varāha replied, “Having beheld the act performed by the Lord in a single moment, the sage Gauramukha, wishing to worship the god, journeyed to the forest called Prabhāsa—Soma’s holy place, most difficult to attain. There, the god who destroys demons is praised by those who contemplate holy places, and there Gauramukha worshipped Hari, the slayer of demons. As he was engaged in this worship, the Lord Nārāyaṇa, the great yogi and sage Mārkaṇḍeya, arrived. Seeing the sage approach from afar, Gauramukha, filled with supreme devotion, joyfully welcomed him with offerings of water for washing the feet. Then, as they sat together in the cow-shed, Gauramukha asked, ‘Instruct me, O best of sages, what should I do, O great vow-holder?’ Mārkaṇḍeya, that illustrious sage endowed with great austerity, spoke gently to Gauramukha at that time: ‘This alone is the highest duty—that there should be association with the virtuous. But if there is any action about which you have doubt, ask about that, O great sage.’ Gauramukha then inquired, ‘These beings called Pitṛs, according to the Vedic authorities—are they common to all castes, or are they distinct and separate?’ Mārkaṇḍeya replied, ‘Among all the gods, Nārāyaṇa is the original teacher. From him, Brahmā was born, and Brahmā in turn created the seven sages. “Worship me,” the supreme lord instructed; so, at first, they worshipped themselves with their own selves, as the scriptures declare. Among those born from Brahmā, engaged in the great work of creation, a grave transgression was committed, and so a curse was pronounced: “You will all become devoid of knowledge—there is no doubt.” Thus cursed, those born from Brahmā’s own self, after producing sons to carry on their lineage, immediately ascended to heaven. When those Brahmavādins had gone to heaven, their sons quickly satisfied them with offerings made during the śrāddha rites. All those celestial beings—the seven mind-born sons of Brahmā—remain, observing the prescribed piṇḍa offerings as declared in the mantras.’ Gauramukha then asked, ‘Who are these Pitṛs, O Brāhmaṇa, and for what period do they remain? Why are the groups of ancestors established in that world?’ Mārkaṇḍeya answered, ‘Some excellent ones, who increase the strength of the gods and Soma, are active; they are the seven, beginning with Marīci, and are remembered as the Pitṛs in heaven. Four of them possess form, while the other three are formless. I shall describe to you the creation of their worlds—listen closely. Hear from me in detail their power and great majesty. Three of them bear the form of Dharma, and the others are supreme groups. I shall declare their names and their worlds—listen well. The worlds called Saṃtānakas are where the radiant, formless groups of Pitṛs reside—these are the sons of the Lord of creatures. The best of the progeny of Virāṭ are known as the Vairājas. These, having fallen from their worlds, attain the eternal worlds again, and at the end of hundreds of ages, they are born once more as knowers of Brahman. Regaining that memory, they again attain the highest, flawless path of yoga, contemplating the pure course of yoga, which is difficult to return from. These ancestors, nourished by the offerings at śrāddha, increase the yoga of the yogins; formerly, when they were satisfied, they delighted in the strength of yoga. Therefore, śrāddha offerings should be given by yogins, O best of yogis; this is indeed the foremost creation of those who drink soma, unsurpassed. These very ones, O best of the twice-born, exist as a single lineage; those dwelling in the earthly world are to be worshipped, as are those residing in the heavenly world. Among them are those known as Kalpavāsikas; among their people are Sanaka and others, and the Vairājas established in austerity. Among them, those who have attained truth are liberated—thus is the lineage of the ancestors. The Agniṣvāttas are the descendants of Marīci, the Vairājas are called Barhiṣads; the ancestors of Vasiṣṭha, lord of progeny, are called Sukāleyas. These also are to be worshipped with the three Vedic mantras, not separately by a Śūdra. A Śūdra, permitted by the three varṇas, may worship all the ancestors; but there are no separate ancestors belonging to the Śūdra lineage. O Brāhmaṇa, a liberated and conscious being is indeed seen among the Brāhmaṇas; but according to the special scriptures and the view of the Purāṇas, it is otherwise. Thus, knowing the scripture praised by the sages and the origins of those to be worshipped, the sons of Brahmā obtained the memory of their own creation; they too attained the highest liberation through knowledge. The Vasus and others, beginning with Kaśyapa, are to be understood as belonging to all varṇas; the Gandharvas and others as well, certainly. This, O great sage, is the creation of the ancestors as described to you in summary; there is truly no end to it, even in a hundred million years.