In the vast expanse of the three worlds, there exist seven distinguished groups, revered and honored by all. Of these, three are subtle and formless, while four possess beautiful, manifest forms. Above these groups dwell three beings with visible forms, and below them reside four subtle entities, unmanifest and unseen. From these divine beings, the earth itself emerges, marking the succession of worlds. They inhabit this realm, and from them comes the nourishing rain, through which the worlds are renewed time and again. By their practice of yoga, these gods sustain soma and food, and thus, the most exalted among the worlds speak to the ancestors. These ancestors are swift as thought, feeding upon svadha, adorned with all desires, and free from greed, delusion, and fear. Resolute and devoid of sorrow, they are ever steadfast. When they abandon yoga, they attain splendid worlds, becoming divine, virtuous, great-souled, and entirely free from sin. Then, at the close of a thousand ages, those who know Brahma are born anew. Regaining yoga, the formless ones finally attain liberation. Having relinquished both manifest and unmanifest states, by the power of great yoga, they vanish like meteors streaking across the sky or flashes of lightning fading away. Casting off bodies born of form, through the strength of yoga, they merge into nameless, anonymous states, much like rivers flowing into the ocean. Those who constantly perform actions and honor their elders nourish the ancestors, increasing their yoga through these acts. When pleased by the offerings of śrāddha, the ancestors, united in yoga, sustain Soma, which in turn upholds the three worlds. Thus, śrāddha offerings should always be made with care to yogis, for the strength of the ancestors lies in yoga, and from yoga arises Soma. One should feed thousands of Brāhmaṇas, as many as have gathered. What is eaten by a teacher of yoga, among a thousand guests and a hundred initiated students, protects from great danger. Among a thousand householders, a hundred forest-dwellers, and a thousand celibate students, a single yogi stands supreme. Whether 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 cannot be found, one should feed celibate students; if they too are unavailable, even a neutral person or a householder may be fed. He who stands on one foot, subsisting on air for a hundred years, is surpassed by the meditator in yoga—this is the instruction of Brahmā. Perfected beings wander the earth in the form of Brāhmaṇas; therefore, one should approach such a guest with joined palms, offering a vessel of water, hospitality, and food. From the ocean’s shores to the northern lands, the divine lords of yoga roam, protecting people in various forms through righteousness. Therefore, gifts should always be given to Brāhmaṇas and guests. I will now declare the types of gifts and their fruits. Providing a residence for yogis is superior to a thousand horse sacrifices, a hundred royal consecrations, and a thousand lotus offerings. This first group of ancestors, possessed of immeasurable energy, has been described; sustaining the seven times, they remain established. Now, I shall declare all the groups of ancestors, their succession, their establishment, and their contemplation, in proper order. Seven groups of ancestors, most eminent among the wise, are remembered in heaven; four have form, and three are formless. Listen as I describe their creation of worlds. Their daughters and granddaughters are remembered, and those who embody dharma are the three supreme groups among them. Let me briefly state their names and the creation of their worlds: the worlds called Viraja, where the shining ones dwell. The hosts of the Pitṛs are formless; they are the sons of Prajāpati Virajas, and are renowned as the Vairājas. This marks the first cycle of the Vairājas. Among them was a mind-born daughter named Menā, belonging to the great mountain. She became the wife of Himavat, and from her Maināka was born. Maināka emerged as the lord of all mountains, possessing every jewel within himself, an excellent and holy mountain; Krauñca became his son. The lord of mountains begot three daughters upon Menā: Aparṇā, Ekaparṇā, and Ekapāṭalā. Aparṇā took refuge in asceticism, homeless and practicing austerity; Ekaparṇā lived beneath a banyan tree, and Ekapāṭalā beneath a pāṭala tree. For a hundred thousand years, they performed severe austerities, difficult even for gods and demons. Ekaparṇā sustained herself with food from a single leaf; Ekapāṭalā likewise subsisted on a single pāṭala blossom. At the end of every two thousand years, they would take food; but one among them remained without food, and her mother, moved by affection and sorrow, forbade her, uttering 'U.' Thus, as spoken by her mother, that goddess, performer of arduous austerities, became known in the three worlds as Umā. By that name, she is called, and by her auspicious deeds. This triad of maidens will endure in the world forever; by their austerity, the earth will be sustained as long as it exists. All three, their bodies formed by austerity and endowed with the power of yoga, are greatly blessed and ever youthful. All are speakers of Brahman, all are of pure celibacy; among them, Umā is the most excellent, the foremost, and of supreme beauty.