In a sacred gathering, the air was filled with the soft resonance of secret chants and melodious hums, as the sages offered their praises. Their hymns were directed to the divine being whose form is half female, the originator of the paths of Sāṃkhya and Yoga, the one who guides seekers on their spiritual journey. Clad in a black antelope skin and adorned with a serpent as his sacred thread, he stood before them—Śaṅkara, the auspicious one—garbed in the hide of the lord of beasts and bearing a broad axe. The foremost sages, steadfast in their devotion, continued to uphold the duties of their respective castes and disciplines. Pleased by their unwavering austerity, the Lord addressed them, saying, “O keepers of vows, I am gratified by your penance. Ask of me a boon.” The great sages—Bhṛgu, Aṅgirā, Vasiṣṭha, Viśvāmitra, Marīci, Kaśyapa, and the ascetic Saṃvarta—stepped forward and spoke with reverence: “O Lord, we wish to understand the difference between what should be served and what should not.” The Lord replied, “I am Agni united with Soma, and Soma is established in Agni. The entire world, both moving and unmoving, has been repeatedly purified by fire. When empowered by ashes, this force sanctifies all beings. By the potency of my ashes, anyone can be freed from all sins. Thus, at that very moment, all sins are reduced to ashes. All the world, whether still or moving, is composed of the essence of Agni and Soma. By nature, I am both Agni and Soma—I am the Purusha, the cosmic being. I sustain my own power and form, and thus uphold existence itself. In the homes of women in childbirth, protection is offered through the use of ashes.” He continued, “Those who come near to me do not return again to the cycle of birth. This excellent Pāśupata rite was established in ancient times. This creation itself was wrought by me, consisting of modesty, delusion, and fear. All others who are born into this world without clothing are covered and protected by these very qualities; clothing is considered their cause. Yet, the supreme covering is to regard honor and dishonor with equal mind. Even if one has performed thousands of improper acts, by bathing with ashes, one is purified. Therefore, whoever diligently observes this practice, even three times a day, absorbs the merit of all sacrifices and attains the supreme nectar. Then, by the northern path, they reach immortality.” He bestowed further blessings: “You have attained the powers of minuteness, greatness, lightness, and attainment, as well as sovereignty, mastery, and immortality. Having achieved supreme lordship, you are all renowned for your brilliance. Knowing this highest honor and understanding that this vow is dear to Paśupati, observe it faithfully. One whose soul is thus purified from all sins attains the world of Rudra.” At this point, a question arose: “O Sūta, how did Aila Purūravas satisfy his ancestors? Tell us also of Aila’s union with the Sun, and of the great-souled Soma. Explain the waxing and waning that occurs due to the ancestors, and the determination regarding the ancestral rites. Describe the vision of the ancestors known as Kāvyas, Agniṣvāttas, and Saumyas as well.” The reply came, “All this I shall explain, including the proper order of their festivals. On the night of the new moon, one should reside for a single night in a dedicated enclosure. On each new moon, offerings are made to both the maternal and paternal grandfathers, honoring the lineage and the sacred connections to the ancestors.