In the sacred tradition as taught by Yājñavalkya, the rites of śrāddha are carefully prescribed. The performer begins by offering rice-balls mixed with karkandhu fruits, following the ritual instructions. Notably, these offerings are made without the formal invocation of the ancestors or the fire ritual, and instead follow the left-hand procedure. As the ritual unfolds, those present are invited to say, "May there be delight," and all assembled declare, "We have enjoyed," marking the completion of the offering. For the arghya, the water used for the departed is poured from its vessel into the ancestral vessels, signifying respect and continuity. These rites—the offering of piṇḍa and the single-invitation ceremony—are performed not only for men but also for women. For a departed woman, a twice-born should offer food and water daily for a year, using a water-pot. For a month, offerings are made with suitable foods, and for the rest of the year, rice pudding is used. In due order, the offerings include 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 offerings must be made, without doubt. If the departed was slain by weapons, the offering is to be made on the fourteenth day. Through the proper performance of these rites, the performer attains excellence in sons, good fortune, prosperity, prominence, and auspiciousness. Health, fame, freedom from sorrow, and the highest state are also granted. One who faithfully performs śrāddha is blessed with long life, horses, and all these benefits. Gifts of clothes and other items gladden the heart of the performer, just as a grandfather lovingly bestows a kingdom. Thus concludes the ninety-ninth chapter, the Description of the Śrāddha Rites as taught by Yājñavalkya, in the Ācārakāṇḍa of the great Śrī Garuḍa Purāṇa. The narrative then turns to the signs of one afflicted by Vināyaka. Such a person is dispirited, their undertakings fail, and their gatherings are disrupted for no clear reason. He is unable to obtain the prescribed ritual bath on auspicious days. To remedy this, his head is anointed with all herbs and fragrances. Clay, yellow pigment, perfumes, and guggulu are placed in water, which is then set on a fortunate seat—specifically, a red hide from an unyoked animal. With these preparations, the anointing is performed: "With this, I anoint you; may the purifying ones cleanse you." The blessings of Bhaga, Indra, Vāyu, and the Seven Sages are invoked for fortune. The waters are prayed to always remove harm from the forehead, ears, and eyes. Kuśa grass is placed on the head, held in the right hand. The gourd and the prince are offered at the end, accompanied by the utterance "svāhā." Both cooked and uncooked rice, as well as gruel, are used in the offerings. Root vegetables, fried cakes, sweet cakes, and garlands of uṇḍeraka are brought and placed on the ground, then upon the head. Dūrvā grass, mustard flowers, and finally the birth of a son are included in the ritual. The supplicant prays: "Grant me beauty, grant me fame, grant me fortune, O Goddess!" Afterwards, Brāhmaṇas are fed, adorned in white garments and ointments. By devotion to the worship of the Sun, the best results of action are attained. Thus ends the hundredth chapter, the Description of the Ganapati Ritual as told by Yājñavalkya, in the Ācārakāṇḍa of the Garuḍa Purāṇa. Lastly, Yājñavalkya speaks of those who desire prosperity, peace, or are troubled by the influence of planets—the Sun, Moon, Mars, Mercury, and Jupiter. Images of the planets are made from copper, bronze, crystal, red sandalwood, and gold, each matching the color appropriate to the planet: red, white, red again, yellow, yellow, white, and black. These planetary images are installed for offerings and drawn on cloth. Garments of gold and fine flowers are presented, along with fragrant substances, armlets, incense, and guggulu, completing the ritual for planetary appeasement.