In the sacred tradition of śrāddha, certain elements are held pure: the daughter’s son, the sacred grass known as darbha, and sesame seeds; likewise, the gift of silver, and the respectful gestures and offerings. Those who undertake śrāddha must avoid anger, journeys, and haste, and these same cautions apply to those who partake of the offerings. There can be no doubt about this, O best of the twice-born. When śrāddha is performed properly, it nourishes the Viśve Devas, the ancestors, the maternal grandfathers, and the entire lineage of men. The ancestors themselves are sustained by Soma, and the moon is the support of yoga; thus, śrāddha performed with yogic discipline is especially praised. Even among a thousand Brahmins, if a yogi stands among them, he delivers all the recipients and the sacrificer, O twice-born. This teaching was imparted to me by Sanatkumāra in ages past, as well as by Vāyu and Śaṃbhu among the gods. It was also spoken by Maitreya, the son of the Ṛṣis; as it was taught and as it shall be, so I have related it to you, O twice-born. This general ancestral rite is found in all the Purāṇas; by knowing these rituals in their proper sequence, one is freed from bondage. Through reliance on this path, sages of firm vows have attained liberation. Now, by the way of the cow’s mouth, you too may become supreme. Thus, O best of the twice-born, I have told you with devotion as you asked. After worshipping the ancestors, one should meditate upon Hari—what more is there than this? There is nothing higher than this ancestral rite; this is certain. Having heard these words, the great sage Mārkaṇḍeya, mindful and wise, was reminded by the Earth of the ancestral rites and of a hundred previous births. The Earth then asked, “Lord, who is this Gauramukha? Who was he in another birth? And how did he remember—what did that noble one do?” Śrī Varāha replied, “In another birth, he was Bhṛgu himself, O Brahmā; and this Mārkaṇḍeya, the great sage, is his descendant. It was previously declared by Brahmā that you would be awakened by your sons and attain a good state; thus Mārkaṇḍeya was reminded. He remembered all his births, and recalling what had been done, listen, O beautiful one, I will tell you briefly. For twelve years, the sage performed the śrāddha rites for his ancestors, and then began to recite hymns to Hari. At Prabhāsa, that holy place famed throughout the three worlds, Gauramukha stood to praise the god who destroys the Daityas. Gauramukha declared, ‘I will praise Mahendra, destroyer of the pride of foes, Śiva, Nārāyaṇa, the foundation of knowers of Brahman, the primeval one abiding with the Sun, Moon, and Aśvins, the ancient slayer of Daityas, Hari, ever present.’ He extolled the one who took the form of a fish at the time of the destruction of the Vedas, whose vast body held the earth, whose blazing tail shone like lightning, the first destroyer of the gods’ enemies. He praised the one who, for the churning of the ocean, took the ancient form of a tortoise and bore the great mountain; that primeval person, wishing for the good, lord of gods, slayer of Daityas. He worshipped the great Boar who entered layer after layer of the earth, embodiment of sacrifice, adored by gods and siddhas. He invoked the Man-Lion form, imperishable through the ages, formidable among yogis, with a fierce face and golden radiance, destroyer of demons. He remembered the great soul who, to destroy Bali’s sacrifice, assumed a hidden yogic form, marked by staff, stick, and deer skin, crossing the earth with his foot. He praised the mighty one who conquered the world twenty-one times, gave it to Kaśyapa, the son of Jamadagni, protector of the good, Hiraṇyagarbha, destroyer of demons. He invoked the fourfold form, marked by Hiraṇyagarbha’s likeness, who with shapes beginning with Rāma took many diverse forms, always destroying demons. He remembered the god who, for the fear of Cāṇūra, Kaṃsa, and other demons, and for the safety of the frightened gods, became Vāsudeva in every age, and as Kalki, the great soul, with many forms, restores the order of the classes. He praised the eternal, Brahman-filled, ancient one, whose form is unseen by gods, siddhas, or demons who abandon the path of knowledge, yet whom all worship in many ways. May he, with forms beginning with the fish, moving among beings, protect us. With deep reverence, Gauramukha offered salutations again and again to the Supreme Person, praying to be led to liberation. As he worshipped thus, the god bearing the discus and mace appeared directly before the sage, whose mind was concentrated. Seeing him, the sage’s awareness, undisturbed and rooted in his own body, rose up; he attained the eternal Brahman, and his divine self entered dissolution, known as liberation from rebirth. At that time, the earth spoke: King of the Gods, Śatakratu, was cursed by Durvāsas; you will dwell among mortals, through the son of Supratīka. When Bhūdhara told him, ‘You have been expelled from heaven, fool,’ Indra, accompanied by the gods, approached the mortal realm. What did he do then, when the unconquerable one was struck down by the supreme lord, the blessed one, foremost in yoga? What did Vidyutsu and Vidyucca do at that time in heaven, O splendid one? Tell me this doubt, O god, by your grace. Śrī Varāha said: The earth was conquered by Dūrjaya, and King of the Gods, Śatakratu, was defeated. At that time, in the land of Bhārata, east of Vārāṇasī, he remained with the gods, yakṣas, and great serpents. Then Vidyutsu and Vidyucca, adopting yoga, endured a long fever caused by the practice of wind and karma yoga. Hearing that Dūrjaya had died and was now within the ocean, they gathered their fourfold army and advanced against the gods. Those two demons, arriving with a great force, took refuge in the mountain Himavat and remained there. The gods, too, assembled a great army and prepared eagerly, desiring the position of Indra. There, the guru of the gods, the sage Āṅgiras, spoke: ‘You must first perform a cow-sacrifice, then the next.