Having listened intently to the words of Brahmā, spoken through the wise Sūta whose mind was firmly established in truth, the assembly of sages felt their curiosity deepen. They respectfully inquired further of the Sūta, eager to know what followed. “How many groups of ancestors are there?” they asked. “At what times do these groups exist, O best among the gods, those who nourish Soma among the immortals?” The Sūta replied, “I shall reveal to you the supreme origin of the ancestors, a mystery that Śaṃyu once sought to understand from the venerable Bṛhaspati himself. Śaṃyu, the devoted son, approached his illustrious father Bṛhaspati—master of all knowledge—and, with great reverence, posed his questions: ‘Who are these ancestors by name? How many are there, and what are their names? By what process did they arise, and how did they attain the status of ancestors? Why have the ancestors always been joined to sacrifice from the very beginning? Why do all the rites of the great-souled commence with śrāddha offerings? To whom should śrāddha be given, and what is the great fruit of such offerings? In which holy places or rivers does śrāddha become imperishable? Where does a noble twice-born attain all that is desired through śrāddha? What is the proper time and procedure for these rites? O revered one, please explain all of this in detail and in proper sequence, just as I have asked.’” Thus questioned, Bṛhaspati, renowned for his intellect and skill in answering, addressed Śaṃyu in the correct order: “My dear son, you have asked profound and excellent questions. I shall answer them for you with due respect and in proper sequence. “In the beginning, there existed only the sky, the atmosphere, the earth, the stars, the directions, the sun and moon, and day and night. At that time, O dear one, nothing else was manifest. The world was shrouded in darkness. Only Brahma existed, immersed in the most arduous austerity. Śaṃyu, seeking deeper understanding, then asked his father, the foremost knower of Brahma and ever pure through his vows, ‘What kind of supreme austerity did Prajāpati undertake for the welfare of all beings?’ To this, the radiant Bṛhaspati replied, ‘The highest union of all austerities is the supreme discipline of tapas. In that time, the Blessed One meditated deeply, and through that meditation, he created the worlds anew. All knowledge of past and future, all the worlds, and the Vedas in their entirety—Brahma, having entered into yoga, created them all through the vision of yoga. ‘The worlds known as Santanika are the abodes of radiant beings called Virajas, divine among the gods in heaven. Previously, the Lord, united with yoga and austerity, created the gods. Brahma, established in eternal yoga, brought them forth. These are the Adidevas, beings of immense strength and brilliance, bestowers of all desires, honored by gods, demons, and humans alike. ‘Among these, seven groups are described and revered throughout the three worlds: three are formless, while four possess beautiful forms. Of these, three groups exist above as beings with manifest forms; four exist below as subtle, unmanifest forms. From these gods, the earth arises, and thus unfolds the succession of worlds. They dwell in this world, and from them comes rain; through that rain, the worlds are born anew. ‘By their yoga, they nourish soma and food. Thus, the best of the worlds spoke to the ancestors. Swift as thought, sustained by svadha, adorned with every desire, free from greed, delusion, and fear, resolute and untouched by sorrow, these ancestors, having completed their yoga, attain beautiful worlds—divine, virtuous, great-souled, and free from sin. ‘At the end of a thousand ages, the knowers of Brahma are born. When they regain yoga, the formless ones attain liberation. Having abandoned both manifest and unmanifest forms, by the power of great yoga, they vanish like meteors in the sky or flashes of lightning. Casting off bodies of form, again by the power of yoga, they merge namelessly, like rivers flowing into the ocean. ‘Those who constantly perform righteous actions and honor their elders through worship nourish the ancestors, increasing their yoga. When pleased by śrāddha, the ancestors, established in union, nourish Soma through their yoga, thereby sustaining the three worlds. Therefore, offerings of śrāddha should always be given with care to yogis, for the strength of the ancestors is yoga, and from yoga arises Soma. ‘One should feed thousands of Brāhmaṇas, as many as are present. Yet, what is consumed by a teacher of yoga among a thousand guests and a hundred initiated students offers the greatest protection from danger. Among a thousand householders, a hundred forest-dwellers, and a thousand celibate students, a single yogi excels. ‘No matter if one is an atheist, a wrongdoer, of mixed caste, or even a thief—there is no greater reason for giving than to yogis, so declares Prajāpati. The ancestors are satisfied by such acts, just as farmers rejoice in good rain, when a son or grandson feeds a meditator. ‘If meditators or mendicants are not found, one should feed celibate students; if even they are absent, then a neutral person or a householder may be fed. One who stands on one foot, subsisting on air for a hundred years, is surpassed by the meditator in yoga—so is the teaching of Brahmā. ‘Perfected beings wander this earth in the form of Brāhmaṇas; therefore, one should always approach a guest who arrives, with joined palms and reverence.’ Thus did Bṛhaspati reveal the profound mysteries of the ancestors, their origins, their forms, and the supreme importance of honoring them through acts of devotion and śrāddha, ensuring the nourishment of all worlds and the fulfillment of dharma.