Once, it was declared, “These are our ancestors,” and thus their own sons were recognized as ancestors. To them, the boon was given that they would become your ancestors. By this very word of Brahmā, the Supreme Lord, the sons became ancestors and the ancestors became sons again, establishing a sacred cycle. Therefore, those ancestors are indeed sons, and within them remains the memory of ancestorhood. Thus, by remembering ancestors as sons and sons as ancestors, Brahmā spoke again to ensure the continual growth of the ancestors’ selves. He further decreed that anyone who performs any rite without offering śrāddha to the ancestors, the fruit of that rite will not benefit their lineage, but will instead be taken by the Rākṣasas and Dānavas. The ancestors, nourished by offerings of śrāddha, partake of the inexhaustible Soma; as you replenish them, they will continually increase. When Soma is nourished by śrāddha offerings, he in turn nourishes the entire world—mountains, forests, all beings both moving and unmoving. Those humans who perform śrāddha with the desire for nourishment will always be blessed by the ancestors with sustenance and offspring. When three balls are offered in śrāddha, named and identified by lineage, the ancestors and forefathers, who are present everywhere, will nourish their descendants through this gift. Thus, Brahmā, the supreme lord, gave this command long ago, and therefore, giving, study, and austerity are accomplished in every way. Truly, your ancestors are the givers of knowledge—there is no doubt. These ancestors are gods, and the gods are again ancestors; they are mutually ancestors and gods. Having heard these words of Brahmā, spoken by the Sūta whose mind was established, the sages questioned him further. They asked, “How many groups of ancestors are there, and at what times do these groups exist, O best among the gods, those who nourish Soma among the gods?” The Sūta replied, “I will declare to you the supreme origin of the ancestors, which Śaṃyu once asked of Bṛhaspati.” Śaṃyu, the son, approached his father Bṛhaspati, who was versed in all knowledge, and respectfully asked, “Who are these ancestors by name, how many are there, and what are their names? How did they arise, and how did they attain the status of ancestors? Why are the ancestors always joined in sacrifice from the beginning, and why do all rites of the great-souled proceed preceded by śrāddha? To whom should śrāddha offerings be given, and what is the great fruit of what is given? In which places is śrāddha imperishable—in holy sites and rivers? In which places does a best of twice-born attain everything by performing śrāddha? What time is proper for śrāddha, and what procedure is followed? O revered one, please explain all this in detail and in proper sequence, as I have asked.” Bṛhaspati, of great intellect, thus questioned, spoke in proper sequence, being foremost among those skilled in answering questions. He said, “Dear one, I will tell you what you have asked me, the profound and excellent question, with due respect and according to proper order. The sky, the atmosphere, the earth, the stars, the directions, the sun and moon, and likewise day and night—all these were present.” “At that time, O dear one, there was nothing; this world was enveloped in darkness. Only Brahma existed, performing the most arduous austerity there.” Śaṃyu then spoke again to his father, the foremost knower of Brahma, always purified by vows, the best among those who possess all knowledge: “What kind of supreme austerity did Prajapati undertake for all beings?” Thus addressed, the greatly radiant Bṛhaspati replied, “The highest union of all austerities is the supreme discipline of austerity; at that time, the blessed one meditated, and through that, he created the worlds anew.” “All knowledge of past and future, all worlds, and the Vedas in their entirety—having entered into yoga, Brahma created them with the vision of yoga. The worlds called Santanika are where the radiant ones reside; they are known as the Virajas, the divine beings among the gods in heaven. Previously, the Lord, united with yoga and austerity, created the gods; Brahma, established in eternal yoga, brought them forth. They are known as the Adidevas, beings of great strength and mighty brilliance, bestowers of all desires, revered by gods, demons, and humans.” “Among them, seven groups are described, honored throughout the three worlds; three are formless, and four possess beautiful forms. Above them, three exist as beings with manifest forms; below them, four exist as subtle, unmanifest forms. From those gods comes the earth, and this is the succession of worlds; they dwell in this world, and from them arises rain. Through that rain, the worlds are born again.” “By yoga, they nourish soma and food; thus, the best of the worlds spoke to the ancestors. Swift as thought, feeding on svadha, adorned with all desires, free from greed, delusion, and fear, resolute, and devoid of sorrow. Having abandoned yoga, they attain beautiful worlds; divine, virtuous, great-souled, and indeed free from sin. Then, at the end of a thousand ages, the Brahma-knowers are born; having regained yoga, the formless ones attain liberation.” “Having abandoned both manifest and unmanifest, by the power of great yoga, they perish like meteors in the sky or like fading flashes of lightning. Casting off bodies born of form, by the power of great yoga, they attain nameless and anonymous states, like rivers merging into the ocean. Those who constantly perform actions and worship of elders, by these acts, the ancestors are nourished, their yoga increased.” Thus, the cycle of ancestors, gods, and the nourishment of worlds is established, with śrāddha offerings and reverence to ancestors forming the heart of this sacred tradition, as revealed by Brahmā and taught by Bṛhaspati.