Having invoked the Visvedevas and received their gracious consent, the ritual begins with the recitation of the Visvedevas hymn. This is followed by the pouring of milk, barley, and barley grains, accompanied by the chanting of the sacred ‘Shanno Devi’ hymn. Fragrant water is then offered, a lamp is lit, and a garland is presented, with the light of the lamp offered as well. Double the customary quantity of kusha grass is then given, as the ‘Ushantastva’ hymn is recited in honor of the ancestors. The barley offering is prepared with sesame seeds, and the arghya and other rites are performed just as before. A special place is assigned for the ancestors, and the vessel for their offering is placed facing downward, signifying respect and humility. Guided by these instructions, the offering is made into the fire, following the ancestral rite. If silver or any other suitable material is available, it should be used accordingly. After making the gift, the thumb of a twice-born is placed upon it, and the words, “This is for Vishnu,” are spoken with devotion. As much of the ritual text as is comfortable is recited, and then, in silence, the participants may partake of the offerings. If any sense of dissatisfaction arises, purifying mantras and the previous recitations are repeated to ensure purity and completeness. The remaining food is respectfully scattered upon the ground, with water offered again and again. If any remnants remain, rice-balls—piṇḍas—are offered as in the ancestral rites. Blessings are then invoked, and inexhaustible water is given as a symbol of unending sustenance. When permitted to speak, the sacred utterance ‘Svadhā’ is offered for the ancestors, and water is also given to the universal deities with the words, “May they be pleased.” A prayer follows: “Let our faith never depart, and may we always have something to give.” With heartfelt affection, it is said, “May this be present in every offering,” and the ancestors are respectfully dismissed. The ancestral vessel is turned over, and the Brahmins who assisted in the rites are also dismissed with honor. That night, the performer should remain celibate together with his wife, upholding the sanctity of the ritual. The prescribed rice-balls, mixed with karkandhu fruits, are offered as directed, without invoking the deities or performing the fire ritual, but following the left-hand procedure. Those present may say, “May there be delight,” and declare, “We have enjoyed,” expressing contentment. For the arghya, the vessel for the departed is poured into the ancestral vessels. This piṇḍa offering and the single-invitation rite are to be performed even for a woman. For her as well, a twice-born should offer food with a water-pot for a year: for a month, food suitable for offerings, and for a year, rice pudding. Offerings are also made in due order with the flesh of fish, ruru deer, varāha boar, and hare. The thirteenth day of the year, or when the Maghā constellation is present, is the proper time for these offerings; there is no doubt in this. For those who have died by weapons, the offering is made on the fourteenth day. By performing these śrāddha rites properly, one attains the excellence of sons, good fortune, prosperity, prominence, auspiciousness, health, fame, freedom from sorrow, and the highest state. Long life, horses, and all these blessings accrue to the one who faithfully observes the śrāddha. The giving of clothes and other gifts brings great satisfaction to the performer, just as a grandfather bestows a kingdom out of deep affection. Thus concludes the ninety-ninth chapter, “The Description of the Śrāddha Rites as Taught by Yājñavalkya,” in the Ācārakāṇḍa of the first section of the great Purāṇa called Śrī Garuḍa. Now, listen to the signs of one afflicted by Vināyaka. Such a person becomes dispirited, his undertakings fail, and his gatherings are disrupted for no apparent reason. He is unable to obtain the prescribed ritual bath on an auspicious day, and his head is anointed with every kind of herb and fragrance, yet the affliction remains.