When the śrāddha rites are performed with devotion and the ancestors are pleased, they, united in their subtle realms, sustain Soma through the power of their yoga. It is this very Soma that upholds the three worlds. Therefore, offerings made during śrāddha should always be given with special care to yogis, for the strength of the ancestors lies in yoga, and from yoga, Soma is generated. One should feed as many Brāhmaṇas as arrive—hundreds or even thousands. Yet, among a thousand appointed guests and a hundred initiated students, the food eaten by a teacher of yoga is most potent, able to protect from great dangers. In fact, among a thousand householders, a hundred forest-dwellers, and a thousand celibate students, a single yogi stands supreme. Regardless of whether someone is an atheist, a wrongdoer, of mixed caste, or even a thief, there is truly no other proper recipient for śrāddha offerings except yogis, so declares Prajāpati. When a son or grandson feeds a meditator, the ancestors are as delighted as farmers are by nourishing rain. If meditators or wandering mendicants cannot be found, one should offer food to celibate students; if even they are not available, then a neutral person or a householder may be fed. Yet, even he who stands on one foot and lives on air for a hundred years is surpassed by the meditator in yoga—such is the instruction of Brahmā. Perfected beings, the siddhas, wander the earth in the forms of Brāhmaṇas; thus, one should greet a guest who arrives with joined palms, honoring him with water, hospitality, and food. From the ocean’s edge to the northern lands, the divine lords of yoga roam, protecting humanity in many forms through righteousness. Therefore, one should give gifts to Brāhmaṇas and guests. The types of gifts and their fruits are many, and I shall declare them. Providing a residence for yogis is greater than a thousand horse sacrifices, a hundred royal consecrations, or a thousand lotus offerings. Thus has the first group of the ancestors of immeasurable energy been described; they sustain the seven generations and remain established in their realm. Now, let me reveal all the groups of ancestors, their succession, their establishment, and their contemplation, in proper order. There are seven groups of ancestors, most eminent among the wise, remembered in heaven. Of these, four possess form, and three are formless. Listen as I describe their creation of worlds. Their daughters and granddaughters are also remembered, and among them, the three supreme groups bear the very form of dharma. I will 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 is called the first cycle of the Vairājas. Among these Vairājas, a mind-born daughter named Menā, associated with the great mountain, became the wife of Himavat, the lord of the Himalayas. From her was born Maināka, who became the lord of all mountains, possessing all jewels within himself, a most excellent and holy mountain. Maināka’s son was Krauñca. The lord of mountains, Himavat, begot three daughters with Menā: Aparṇā, Ekaparṇā, and Ekapāṭalā. Of these, Aparṇā embraced asceticism, leading a homeless life of intense austerity. Ekaparṇā lived under a banyan tree, and Ekapāṭalā under a pāṭala tree. For a hundred thousand years, these sisters performed severe austerities, difficult even for gods and demons. Ekaparṇā sustained herself on a single leaf; Ekapāṭalā on a single pāṭala blossom. At the completion of every two thousand years, they would take food—but one among them, Aparṇā, remained without food altogether. Out of affection and sorrow, her mother Menā forbade her, uttering the syllable “U.” Thus, from her mother’s words, this goddess, performer of difficult austerities, became known throughout the three worlds as Umā, by that name and her auspicious deeds. This triad of maidens will endure in the world for all time; by their austerity, the earth itself is sustained as long as it endures. All three, their bodies forged by austerity and endowed with the power of yoga, are greatly blessed and ever youthful. All are speakers of Brahman and perfectly celibate, but among them, Umā is the most excellent, the foremost, and of supreme beauty. Endowed with immense yogic power, Umā approached Mahādeva, and from their union was born Dantakāṇva. Ekaparṇā, steadfast and virtuous, was given by Himavat to Asita, the wise teacher of yoga, as his wife; she bore him Devala, a mind-born son devoted to Brahman. The third sister, Ekapāṭalā, approached Jaigīṣavya, the son of Śataśilāka, and to her were born two sons, Śaṅkha and Likhita, remembered as not born from the womb. These illustrious daughters of Himavat are truly auspicious. Among them, Umā, the foremost Rudrāṇī, excels by her own virtues, and the mutual love between Umā and Śaṅkara is as it should be. Yet, knowing the union and attachment of Umā and Śaṅkara, Indra, the slayer of Vṛtra, became suspicious. As they were engaged in intimacy, and fearing the consequences of their offspring, Indra sent Agni, the fire god, to intervene. “O Fire,” he commanded, “you must cause an obstacle to their union. Since you are present everywhere, you cannot be blamed for this task.” Following Indra’s command, Agni intervened. In response, Umā abandoned her body and released the seed upon the earth. Angered by this interruption, the goddess cursed Agni, her voice trembling with wrath: “Because, while I was unsatisfied, you, O Fire, created an obstacle to our union—an act that was not your duty—you are misguided in mind.