Among the great souls, eight distinguished branches of the Parasharas are declared: the Shvetas, Krishnas, Gauras, Shyamas, Dhumras, Samulikas, Ushmapas, and Darakas, along with the Nilas and Parasharas themselves. These lineages are revered for their wisdom and spiritual merit. Turning to the Vasishta lineage, it is said that Kapinjala and Ghritachi gave birth to Kushitiya, who is renowned as Indra-like, possessing qualities equal to the king of the gods. From the daughter of Prithu arose Vasus, whose son was Upamanyu, and from him descend the illustrious Upamanyus. Within the line of Mitra and Varuna, there are the Kundinas and the Ekarsheyas, as well as the celebrated Vasishtas. These constitute eleven branches, all remembered as part of the Vasishta heritage. Thus, the eight mind-born sons of Brahma are famed, brothers of great fortune whose lineages have been firmly established. These venerable lineages sustain the three worlds, filled with hosts of divine sages. Their sons and grandsons number in the hundreds and thousands, spreading throughout the earth like the rays of the sun, pervading all creation. After hearing these words from the wise son, the twice-born sages questioned the charioteer’s son further. They asked, “How did Bhavani arise a second time, and who was she before? She was once Dakshayani; how did Uma come to be born anew? From Menā, the daughter of the ancestors, the mountain lord begot offspring. Who are these ancestors, of whom Menā is the mind-born daughter?” They learned that Mainaka is the grandson, Uma is the granddaughter, and so too are Ekaparna and Ekapatala. Ganga, the foremost of rivers, is the eldest among them all, as has already been explained. The sages requested to hear again about these ancestors and the supreme rite of Shraddha. They asked, “Whose sons are remembered, and how are their ancestors? How were the ancestors born, whose sons are they, and of what nature? In heaven, some ancestors are even deities among the gods. We wish to hear the supreme origin of the ancestors, and how the Shraddha offerings properly please them. For what purpose are they seen there, and what cause is remembered? Which ancestors dwell in heaven, and which in hell? Having in mind the father, the father’s father, and the grandfather, offerings are made in three portions, each by name. Which Shraddha offerings should be given, and how do they reach the ancestors? How can those who are in hell receive the fruit again? Who indeed are called ancestors here, and whom should we worship again? We have heard that even the gods worship their sons in heaven. We wish to hear this in detail, O learned one; you are worthy to speak clearly on this matter.” Having listened to the sages, the Sūta, who understood the true meaning, recounted as asked, conveying the thoughts of the sages. He said, “I shall describe to you, according to my knowledge and what I have heard, that in the manvantaras, the ancestors are born as the sons of the gods. Among those who have passed and those yet to come, there are elders and juniors in order; those ancestors who were with the gods in previous cycles, and those who exist now—I will certainly speak of them.” He explained that humans perform Shraddha for these ancestors. Brahmā created the gods, but they did not eat. Desiring fruit, they abandoned that and created themselves anew. Cursed by Brahmā, they became deluded and lost awareness; they knew nothing, and thus the world was bewildered. Then all of them, bowing again, begged the Grandfather for favor. The Lord spoke to them for the sake of the worlds: “Perform penance for the transgression you have committed; ask your own sons, and then you will obtain knowledge.” Desiring to atone, they approached their own sons with controlled minds and questioned each other according to the proper method. Their sons, disciplined in mind, told them in many ways about the penances—those born of speech, mind, and action—knowing righteousness. The gods, regaining awareness, joyfully said to their sons, “You are indeed our ancestors, for you have awakened us. What boon of knowledge of righteousness or desire shall be granted to you?” Then Brahmā spoke to them again: “You are speakers of truth; therefore, what you have said shall be so, and not otherwise.” It was declared, “These are our ancestors,” thus their own sons. They shall become your ancestors, and to them this boon is given. By that very word of Brahmā, the Supreme Lord, the sons became ancestors, and the ancestors became sons again. Therefore, those ancestors are sons, and in them is remembered the state of ancestorhood. Thus, remembering ancestors as sons and sons as ancestors, Brahmā again spoke for the growth of the ancestors’ selves. He proclaimed, “Whoever, without offering Shraddha to the ancestors, performs any rite, the fruit of that will go to the Rākṣasas and Dānavas. The ancestors, nourished by offerings of Shraddha, partake of the inexhaustible Soma; as they are replenished by you, they will continually increase. When Soma is nourished by Shraddha offerings, he will nourish the worlds—entirely, with all mountains, forests, and beings both moving and unmoving. Those humans who perform Shraddha desiring nourishment, the ancestors will always grant them nourishment and offspring. To those for whom three balls are given at Shraddha, named and identified by lineage, the ancestors and forefathers, present everywhere, will nourish their descendants through the gift of Shraddha.” Thus, the command was formerly given by Brahmā, the supreme lord. Therefore, giving, study, and austerity are accomplished in every way. Indeed, your ancestors are the givers of knowledge—there is no doubt. Thus, these ancestors are gods, and the gods are again ancestors; these are mutually ancestors and gods.