The assembly of sages listened as the lineage of beings was described: first, the ancestors, then the gods, and after them, the enemies of the gods. All others belong to the various classes of humanity. Thus, the order of all beings was set forth. The gods themselves worship the ancestors, for all are established in them. So too do the four orders of life honor the ancestors, each according to their own station. The four social classes also worship them, following the proper methods, and even those born from mixed castes and foreigners pay homage to the ancestors. Whoever worships the ancestors with devotion is, in turn, honored by them. For those who desire prosperity or children, the grandfathers grant prosperity, offspring, and even access to heaven. The duty a son owes his father is greater than that owed to the gods, for the ancestors are the very source from which the gods themselves are nourished. Yet, neither the subtle path of yoga nor the supreme path of the ancestors can be seen with physical eyes, not even through the most intense austerities. When making offerings to the gods and ancestors, a vessel made wholly of silver or adorned with silver is considered the most pure and excellent. When relatives, named and identified by lineage, offer three balls of food on earth—placed on sacred grass and in the prescribed manner—the ancestors truly receive benefit. Wherever those offerings are present, the ancestors are satisfied; whatever nourishment a creature receives, that becomes its sustenance. Just as a calf finds its lost mother in the cowshed, so too does the recited mantra guide the offering to reach the ancestor wherever they reside. Respect, lineage, the proper mantra, and the food offered all lead to satisfaction for the ancestor, and this fulfillment follows the recipient even across a hundred births. This arrangement was established by Brahmā, the supreme lord, at the time of the original creation of the ancestors, for the sake of imperishable worlds. Thus, ancestors are gods, and the gods are also ancestors. The sacrificers and their descendants have all been described, along with the worlds, daughters, grandsons, and sons; the importance of gifts, purity, holy places, and their fruits has also been explained. The nature of imperishability, the twice-born, and the tradition of wandering ascetics have all been stated in proper order, as Brahmā once revealed. Bṛhaspati then said: “Thus Aṅgiras spoke to the listening sages, answering all their questions about the ancestors in the assembly.” In the ancient sacrifice that lasted a thousand years, where the householder was present, Brahmā, lord of the gods, presided. It is said that hundreds of years were spent there, and the sages, those who speak of Brahman, sang verses in that place. There, the supreme soul Brahmā was initiated, and it was then that the fierce desire for imperishability arose among the ancestors, for the welfare of the worlds, by Brahmā’s will. Sūta continued: “Thus, Bṛhaspati, when questioned by his wise son, spoke of the lineage of the ancestors as it was recounted. Now, listen further as I relate the account of Varuṇa.” Hearing these words, the sages became exceedingly joyful and, eager to learn more, immediately asked further questions. “Tell us, in proper sequence,” they said, “about the dynasties and the kings of immeasurable energy, their existence, and their greatness.” Thus addressed, the charioteer Lomaharṣaṇa, skilled in the words of the sages, made himself ready to narrate. Expert in storytelling, he said, “Hear what the sage told me, just as it was spoken to me. I shall recount, in order, the lineages, the status, and the power of the kings of boundless energy.” He began with Varuṇa’s family. Varuṇa’s wife, called Sāmudrī and also known as Śunodevī, bore him two sons—Kali and Vaidya—and a daughter, Surasundarī. Kali’s sons, Jay and Vijaya, were of great strength, while Vaidya’s sons, Ghṛṇi and Muni, were also mighty. However, Ghṛṇi and Muni, desiring to consume the creatures, ended up devouring each other and thus met their destruction. Kali was born among the gods, and his son is known as Mada. Kali’s wife was Tvāṣṭrī, whose elder sister, Nikṛti, is remembered as Himsā. Tvāṣṭrī bore Kali four other sons, all man-eaters: Nāka, Vighna, Sadrama, and Vidhama. Among these, Vighna was headless, Nāka was bodiless, Sadrama had only one hand, and Vidhama was one-footed. Sadrama’s wife was Tāmasī, also known as Pūtanā, and Vidhama’s wife was Revatī. Their sons numbered in the thousands. Nāka’s wife was Śakuni, and Vighna’s wife was Ayomukhī. The Rakṣasas, with great heads, wandered at twilight. The sons of Revatī and Pūtanā are called Naiṛtas. All these Rakṣasas are known as planets, especially among children, and Skanda is their lord, empowered by Brahmā. There was also Bṛhaspati’s sister, a noble woman, celibate and accomplished in yoga, who always wandered unattached throughout the world. She became the wife of Prabhāsa, the eighth of the Vasus. Their son was Viśvakarmā, the great artisan and progenitor. Tvaṣṭā, son of Dharma, wise and radiant, is the creator of thousands of crafts and the architect of the gods. He made all the aerial vehicles for the deities, and humans also live by the skill of this great soul. Prahlādī, renowned, was Tvaṣṭā’s wife, Virocanā. She was also the sister of Virocana and the mother of Triśiras. The great and wise Viśvakarmā, teacher of the gods, had a son named Viśvakarmamaya, remembered by that name. Thus, the sages listened as the glorious lineages and the wondrous origins of gods, ancestors, and mighty beings were recounted, each tale flowing into the next, revealing the intricate tapestry of creation and the order established by Brahmā for the welfare and imperishability of the worlds.