If, during the sacred rites, there is any sense of dissatisfaction or impurity, the householder should once again recite the purifying mantras as well as the previous recitations. The food that was offered but not accepted should be scattered upon the ground, and water should be offered repeatedly, cleansing the space and intention. If any remnants of food remain, he must offer rice-balls there, just as is done in the ancestral rites, ensuring nothing is left wanting. After these offerings, he should utter blessings and pour out inexhaustible water, signifying abundance and the unending flow of grace. When it is permitted to speak, he should pronounce ‘Svadhā’ for the ancestors, invoking their presence and satisfaction. As he pours water for the universal deities, he should say, ‘May they be pleased,’ wishing for their contentment and favor. With heartfelt devotion, he prays, “Let our faith never depart, and may we always have something to give.” With affection, he declares, “May it be in every offering,” thus dismissing the ancestors with reverence and gratitude. Having turned over the ancestral vessel, he respectfully dismisses the Brahmins who have witnessed the rite. That night, he observes celibacy, together with his wife, honoring the sanctity of the ritual. According to prescription, he offers rice-balls mixed with karkandhu fruits, following the left-hand procedure and omitting the formal invocation and fire ritual. As the rite concludes, those present should say, “May there be delight,” and all assembled should declare, “We have enjoyed,” acknowledging the fulfillment of duty and the sharing of blessings. For the final offering of arghya, he pours the contents of the vessel for the departed into the ancestral vessels, merging the gifts with those of the forebears. This offering of rice-balls and the rite of single invitation must also be performed for a woman, ensuring her spirit is honored with the same devotion. For her, too, a twice-born should offer food with a water-pot for a full year—one month with foods suitable for offerings, and for the remaining months with rice pudding. In proper order, he should also offer the flesh of fish, ruru deer, varāha boar, and hare. On the thirteenth day of the year, and whenever the Maghā constellation is present, these rites should be performed without doubt. For those who have perished by weapons, the offering is made on the fourteenth day. He who performs these śrāddha rites with devotion attains the excellence of sons, good fortune, prosperity, prominence, and auspiciousness. He is blessed with health, fame, freedom from sorrow, and the highest state. The proper performance of śrāddha brings long life, horses, and all these blessings. Gifts of clothes and other offerings surely bring satisfaction to the performer of the rites, just as a loving grandfather bestows a kingdom out of affection. Thus concludes the ninety-ninth chapter, named ‘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, hear about the signs of one afflicted by Vināyaka. Such a person is dispirited, his undertakings fail, and his assemblies are disrupted without apparent cause. He is unable to obtain the prescribed ritual bath on an auspicious day. In response, his head should be anointed with all herbs and fragrances, purifying him from affliction. One should prepare water with clay, yellow pigment, perfumes, and guggulu, and place it upon a fortunate seat covered with a red hide from an unyoked animal. With this sacred mixture, the afflicted one is anointed, with the prayer, “May the purifying ones cleanse you.” The blessings of Bhaga, Indra, Vāyu, and the Seven Sages are invoked, bestowing fortune and removing obstacles. It is prayed that the waters always remove harm from his forehead, ears, and eyes. Kuśa grass is placed upon his head with the right hand, and the gourd and the prince are invoked at the end with the utterance ‘svāhā.’ Both cooked and uncooked rice, as well as gruel, are offered. Root vegetables, fried cakes, sweet cakes, and garlands of uṇḍeraka are likewise brought and placed on the ground, as part of the healing rite. Thus, with all these offerings assembled, the ritual for relief from Vināyaka’s affliction is performed.