Endowed with the effulgent rays of the sun, a soul attains a state beyond rebirth—becoming all-pervading and liberated, O great sage. Now, listen as I describe the Pitṛs, the ancestral beings: there are three groups—some are formless, and some possess the form of righteousness. But hear now of four more, O best of the twice-born. These four groups, radiant and endowed with form and great splendor, were born from Svadhā, herself the daughter of Agni and Kavi. The Pitṛs reside in the worlds of the gods, shining with celestial radiance. They dwell in realms filled with every enjoyment, honored by the twice-born through sacred rites. Among these ancestors was a mind-born daughter named Gaur, renowned in the heavens. She became the beloved queen of Dattasena Kumāra, who was the son of Śukra. There are thirty-one illustrious among the Bhṛgus, enhancers of glory; their worlds, born of Marīci, are established in heaven and encompass all creation. Another group comprises the sons of Aṅgiras, who flourished alongside the Sādhyas. These are known and remembered as the shining Pitṛs in heaven. Those who aspire for results, especially among the Kṣatriyas, honor these groups with devotion. Within their lineage, a mind-born daughter named Yaśodā is famed; 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 at whose ancient sacrifice the great sages sang hymns. Those who witnessed the birth of Agni and the noble Śāṇḍilya, and those who attentively beheld the sacrificer Dilīpa and the great soul Satyavrata—these immortals are victorious 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, seeking pleasures; the Vaiśyas honor them in their śrāddha rites, desiring rewards. Among the Ājyapās, a mind-born daughter named Virajā is renowned; she is the virtuous mother of Yayāti and the wife of Nahuṣa. The Pitṛs called Sukālās are the offspring of Vasiṣṭha, the progenitor, and also the sons of Hiraṇyagarbha; the Śūdras honor them in their rites. Their worlds are called Mānasa, which they uphold in heaven. Among them is another mind-born daughter, Narmadā, the best of rivers. Flowing southward, she sustains all beings; she is the mother of Trasaddasyu and the spouse of Purukutsa. By approaching these Pitṛs in the time of Manu, the lord of the Manvantara, all śrāddha rites are established at the very dawn of each Manvantara. Thus, O best of the twice-born, one should offer śrāddha with faith and in the proper order for all the Pitṛs, according to one’s own duty. Even when offerings are made to all the Pitṛs in vessels of silver, or vessels adorned with silver, placing svadhā first, the ancestors are indeed pleased. By performing replenishment of Soma, and likewise of Agni and Vaivasvata, and by singing praises to the waters and to Agni, one attains the fruit of the horse sacrifice. With devotion, one pleases the ancestors, and in return, the ancestors please the devotee. To those who desire, the ancestors grant nourishment, progeny, and even heaven—there is no doubt. The rites for the ancestors always surpass those for the gods, for the replenishment of the ancestors is remembered as prior to that of the deities. The subtle path of yoga is not for the ancestors, nor is their satisfaction gained by it; rather, they are perceived through the power of renowned austerity, by the physical eye. Thus, these are the worlds of the ancestors, along with their daughters, grandsons, and sacrificers, who sustain them as has been declared. Of these seven groups, four are embodied and three are without form. The gods, honoring them with care, perform the śrāddha rites diligently. All—Indra and those whose minds are inclined to devotion, the Viśve, the Sand-grains, the Pṛśnijas, and the Śṛṅgins—worship the ancestors with joined hands. The black, the white, and the unborn likewise worship according to proper rites; those offspring with wind-belts and those famed by day also honor them. The Lekhas, the Maruts, and all celestial beings beginning with Brahma, together with the sages—Atri, Bhṛgu, Aṅgiras, and others—pay homage. Yakṣas, Nāgas, Suparṇas, Kinnaras, and Rākṣasas—all perpetually worship the ancestors, desiring the fruits of their devotion. Thus, these great souls, when honored and worshipped at śrāddha, grant all desires by the hundreds and thousands. Having abandoned the cycle of the three worlds, and freed from the fear of old age and death, the ancestors bestow liberation and yogic sovereignty. They grant the means to liberation, sovereignty, subtle bodies to the deities, complete dispassion, and the infinite. The sovereignty they bestow is yogic sovereignty, the supreme wealth. Apart from yogic sovereignty, liberation is by no means attained. Just as only the winged can move through the sky, so among all dharmas, liberation is the highest, the eternal dharma. Thousands of celestial vehicles, adorned with groups of apsarases and famed for fulfilling all desires, are granted by the ancestors. Wisdom, nourishment, memory, intelligence, sovereignty, and health—all these are obtained by the grace of the ancestors, who are of great soul. Grandfathers bestow upon their descendants garments adorned with pearls and cat’s-eye gems, teams of horses and elephants, and countless jewels. With affection, they also grant swans and peacocks yoked to vehicles adorned with pearls and cat’s-eye gems, festooned with chains of bells, and ever bearing flowers and fruits, to human beings. A vessel of gold, silver, or copper is said to be fit for the ancestors; even a silver vessel, or one plated with silver, is considered suitable for their worship. The sight of silver, and likewise its gift, is declared to be endless, inexhaustible, and heavenly charity for the ancestors; by this gift, indeed, good sons deliver their ancestors.