At the sacred confluence with the Gaṅgā, a wondrous event once unfolded: from Adrikā, the daughter of Amāvasu, a maiden was born in the form of a fish, known as Matsyā. This child, radiant with royal prowess, became the cherished daughter of a king. The worlds associated with her are called Virajā, luminous realms that shine brilliantly in heaven. Within these celestial worlds dwell the illustrious Pitṛs known as the Agniṣvāttas—resplendent and radiant ancestors. They are honored by a vast host of beings: Dānavas, Yakṣas, Rākṣasas, Gandharvas, Kinnaras, Bhūtas, Serpents, and Piśācas, all seeking blessings and rewards from these venerable elders. The Agniṣvāttas themselves are said to be the sons of Pulaha, the ancient lord of creatures, and among them are three distinguished groups, each upholding dharma and auspiciousness. Among these noble beings, there arose a mind-born daughter named Pīvarī, renowned as a yoginī and the very mother of yoga, embodying yogic power and wisdom. In the Dvāpara age, during the twenty-eighth cycle, a great ascetic named Śuka would be born from the lineage of Parāśara. This illustrious yogin, foremost among the twice-born, sprang from Vyāsa in the forest, blazing like a smokeless fire. From the daughter of the Pitṛs, Śuka brought forth renowned teachers of yoga: Kṛṣṇa, Gaura, Prabhu, Śambhu, and Bhūriśruta. He also fathered Kīrtimatī, a maiden and yoginī, who became the mother of Brahmadatta and the esteemed queen of Vaṇuha. Having fulfilled these sacred duties, Śuka, steadfast in righteousness and asceticism, attained the highest state of yoga—a realm from which there is no return. Endowed with the brilliance of the sun, he became all-pervading and liberated, transcending the cycle of rebirth. The Pitṛs themselves are of many kinds: some are formless, while others possess the very form of righteousness. There are three such groups, but now, listen to the account of four other illustrious lineages. Among these, O best of the twice-born, are those endowed with form and great splendor, born from Svadhā—the daughters of Agni and Kavi. These Pitṛs reside in the worlds of the gods, radiant and resplendent, dwelling in realms of endless enjoyment, honored by the twice-born. From among them emerged a mind-born daughter named Gaur, celebrated in heaven, who became the beloved queen of Dattasena Kumāra, son of Śukra. Among the Bhṛgus, thirty-one are famed as enhancers of glory, their worlds born from Marīci and established in heaven, encompassing all. The sons of Aṅgiras, who grew alongside the Sādhyas, are remembered as the shining Pitṛs of heaven. Kṣatriyas seeking blessings honor these groups with devotion. Within this lineage, a mind-born daughter named Yaśodā is renowned. She is the wife of Viśvamahat and the daughter-in-law of Viśvaśarman. Yaśodā is the divine mother of the royal sage Khaṭvāṅga, a great soul whose ancient sacrifices were celebrated in song by the sages. Witnessing the birth of Agni and the great soul Śāṇḍilya, those who behold the sacrificer Dilīpa and the noble Satyavrata are said to be victorious among the immortals in heaven. The Pitṛs known as Ājyapās were born from Kardama, the progenitor, and were again produced from Pulaha. In these worlds, they move about as birds, delighting in pleasures, and the Vaiśya community honors them in śrāddha rites, seeking their favor. Among the Ājyapās, a mind-born daughter named Virajā is renowned as the virtuous mother of Yayāti and the wife of Nahuṣa. The Pitṛs called Sukālās are descended from Vasiṣṭha, the progenitor, and are also sons of Hiraṇyagarbha, honored by the Śūdras. Their worlds, known as Mānasa, shine in heaven. Among them is a mind-born daughter, Narmadā, the best of rivers. Flowing southward, she sustains all beings and is revered as the mother of Trasaddasyu and the spouse of Purukutsa. In the age of Manu, the lord of the Manvantara, by approaching these Pitṛs, all śrāddha rites are established at the dawn of each cycle. O best of the twice-born, thus, one should offer śrāddha to the Pitṛs with deep faith and in accordance with one’s own dharma. Even when offerings are made to all with vessels of silver or those adorned with silver, placing svadhā first, the ancestors are greatly pleased. By performing the replenishment of Soma, Agni, and Vaivasvata, and singing praises to the waters and to Agni, one attains the merit equal to that of a horse sacrifice. Those who serve the ancestors with devotion are blessed in return: the Pitṛs grant nourishment, progeny, and even heaven to those who desire them—there is no doubt. Indeed, rites for the ancestors are always considered superior to those for the gods, for replenishing the ancestors is remembered as preceding that of the deities. The subtle path of yoga is not meant for the ancestors, nor is their satisfaction achieved through it; rather, they are perceived by the power of renowned austerity, with the physical eye. Thus are described the worlds of the ancestors, their daughters, grandsons, and the sacrificers who sustain them. Of these Pitṛs, four are embodied, and three are without form. The gods, with utmost care, perform the śrāddha rites for them. All—Indra, the Viśve, the Sand-grains, the Pṛśnijas, and the Śṛṅgins—honor the ancestors with joined hands and devoted hearts. The black, the white, the unborn, those with wind-belts, and those famed by day, all worship according to proper rites. The Lekhas, the Maruts, and celestial beings beginning with Brahma, along with sages such as Atri, Bhṛgu, and Aṅgiras, as well as Yakṣas, Nāgas, Suparṇas, Kinnaras, and Rākṣasas—each and every one, desiring blessings, perpetually worships the ancestors. Thus, these great souls, honored and worshipped at śrāddha, grant all desires to the faithful by the hundreds and thousands, their blessings flowing ceaselessly through the worlds.