With reverence and care, the sacred rites of honoring the ancestors were set in motion. The host, addressing the assembled Brahmins, invited them to partake of the meal, saying, “Enjoy as you please, with restraint of speech.” After the meal, the host recited the pitṛstotra—a hymn for the seven ailments—remembering those ancestors who had taken various forms in past lives: deer in Daśārṇa, black antelope in the mountains, chakravāka birds on the autumn island, and swans in the Mānasa lake. These souls, after many journeys, had been reborn as Brahmins learned in the Vedas in Kurukṣetra. The host gently reminded them, “Having set out on a long journey, why do you now falter?” Turning to the south with the sacred thread over the left shoulder, the host released the ritual offering before him: “Om, may those who were burned by fire, those still living, and those not burned in my lineage be satisfied by what is given on this earth. May the satisfied ones attain the highest state.” Food mixed with ghee and water was then scattered over kuśa grass, sanctifying the ground. Following the Brahmin’s guidance, the host offered water for rinsing the mouth, recited the Sāvitrī and the three Madhuvāta verses, and made the prescribed offerings, always invoking, “Om, may it be pleasing to you.” The ancestor-Brahmin was honored with the words, “You are satisfied,” and, upon hearing “We are satisfied,” the host sprinkled water on the ground, marked a circle and square, and scattered sesame seeds. With devotion, the host spoke: “Om, O such-and-such lineage, my father, O so-and-so Devaśarman, together with your wife, this is your piṇḍa seat with svadhā.” In the center of the line, for the grandfather, the Sāvitrī and Madhuvāta were recited three times, a piṇḍa of food with ghee was made and placed on kuśa grass, and the same address was repeated for each ancestor. As each piṇḍa was offered, the hand was wiped on the kuśa grass, the piṇḍa washed with water, and the host invoked blessings for the whole lineage, making the vessel face down and joining hands in prayer: “Ancestors, rejoice and prosper according to your share.” Water was touched with the left hand, the host turned away, faced north, held the breath three times, and saluted the six seasons. Turning away with the left hand, the host offered flowers, praying for unbroken rice and arishta for merit, peace, and nourishment. Facing south, the host wished, “May my ancestors rejoice according to their share,” then loosened the garment, joined hands, and saluted the ancestors again and again, inviting them: “Ancestors, accept the food given by us.” The dwelling was shown to the ancestors, and their presence was invoked: “May you, ancestors, dwell here. This is your dwelling, ancestors, with svadhā.” Garments were offered, and water was poured over the piṇḍa with prayers for nourishment, nectar, ghee, and milk. With the remaining water, each piṇḍa was sprinkled, fragrance and offerings were made, and kuśa grass was placed upon them. The host recited, “May those who eat the rice rejoice, may they be pleased, O radiant ones, O Brahmins, with the newest offering. O Indra, you are the leader,” repeating this three times. Water for sipping was then offered to the maternal ancestor Brahmins, with prayers for auspiciousness: “May the gods dwell in the midst of waters; all is established in water. May auspicious waters be placed in the Brahmin’s hand for us.” Flowers were offered with wishes for happiness and prosperity, and unbroken rice and arishta were presented for merit, peace, nourishment, and firmness. For all ancestors—fathers, grandfathers, and great-grandfathers, together with their wives—the host prayed that the offering of food and drink be inexhaustible, placing the gift of sesame-water in the hands of the Brahmin representing the ancestors, who replied, “So be it.” Blessings were invoked for maternal ancestors and all benefactors: “May the ancestors be benign; may our lineage flourish; may our benefactors prosper; may the Vedas continue; may faith not depart from us; may we give much; may we have abundant food; may we receive guests; may there be no beggars among us, nor may we beg from anyone. May these true blessings prevail.” A final act of purification was performed for the offering place. With sacred grass, the Brahmin representing the ancestors was touched, and the svadhā formula was recited, pouring water mixed with ghee over the offering: “You carry nourishment, immortality, ghee.” The host then turned to the Brahmin representing the gods, offering barley-water and reciting, “Om, may all the gods be pleased in this sacrifice,” repeating three times, “Om, for the deities.” Facing east with the sacred thread on the right shoulder, the host gave a gift of silver, saying, “For such-and-such lineage, for the Brahmin named so-and-so, together with his wife, for the establishment of the śrāddha, I give this silver as a gift to you.” When all offerings to the ancestor-Brahmin were complete, milk was poured over the offering, and the vessel was moved. For the guest-Brahmin, the offering vessel was turned upright, and the host recited, “Om, O givers, may we be wealthy; O sages, immortal, knowers of truth, drink this honey, rejoice, be satisfied, depart by the divine paths.” The offerings were consigned to the heavens, and prayers for the fruitfulness of the sacrifice, the flourishing of heaven and earth, and the immortality of the ancestors and Soma were offered. The gods and ancestor-Brahmins were respectfully dismissed, and the Brahmins who remained were invited to return. The remaining offerings were given to cows and others. Thus, the śrāddha rite was fulfilled, destroying sin wherever it was performed. For the ancestors, inexhaustible merit and assured attainment of heaven were gained, and those who performed śrāddha on the new moon day granted their ancestors the world of Brahma. Brahma then explained the daily śrāddha, which was to be performed with prepared food for the fathers and grandfathers of the lineage, together with their wives, making all arrangements except for the all-gods. He also taught the vṛddhi śrāddha, to be performed at the birth of a son or upon seeing his face for the first time, facing east with the sacred thread on the right shoulder, using barley, jujube, and sacred grass, and offering the food to the gods and ancestors. For the increase of the lineage and for the goddesses of the family, the śrāddha was performed for the Vasus called Satyasaṃjña and all the gods, with prepared food. Likewise, for the nāndīmukha ancestors, the śrāddha was performed for the great-grandmother and others, with proper invocation and offerings. Permission was sought from the god, ancestor, and all-deity Brahmin, inviting all gods to be seated on the sacred grass and to rejoice. Fragrance and other offerings were made, and prayers for unbrokenness were recited. The same was done for the great-grandmother, grandmother, mother, great-grandfather, and all elders, offering food with ghee, water, vegetables, jujube, and curd, always excluding forbidden items. The single-offering rite began with invitation, washing of feet, and seating. The host declared the intention to perform the annual single-offering śrāddha for the father, with all proper rites and offerings, facing north with the sacred thread on the left shoulder. The departed were remembered, food was scattered, and water was poured with blessings for all who followed in the lineage. Brahma then described the sapiṇḍīkaraṇa rite, to be performed at the completion of a year for the departed, granting them the world of the ancestors. In the afternoon, the Brahmins representing the ancestors were invited, and the gods Purūrava and Dravasasaṃjña were offered seats. For the grandfather, great-grandfather, and elders, the śrāddha was performed, with vessels prepared and covered, and prayers for unbrokenness recited. The vessels for the grandfather, great-grandfather, and elders were then moved, uncovered, and the host prayed that the ancestors united in Yama’s realm may have their world established with svadhā, and that prosperity may be established in this world for a hundred years. Water from the ancestor vessel was poured into the other vessels, and the water and grass were gathered together. Pure water was offered to the ancestral priest, with a flower in the vessel, touching the head, hands, and feet in reverence. Another water offering was given, and the arghya was presented to the ancestors, while the vessel was placed mouth-down as their seat. Offerings such as fragrance were made in the fire for the great-grandfathers, and food was placed in their vessel. With the thumb, sesame seeds were scattered, and the mantra for the lineage and all followers was recited. Water was offered to the gods, and if a guest arrived, a guest śrāddha was performed. Offerings were scattered, and the ancestors were bowed to in order. The piṇḍa was divided and portions placed in the vessels for the great-grandfather and elders, with fragrance and other offerings made. Purification followed, and after the meal, betel and water were given to the priests, with prayers for the imperishability of the lineage. With the words, “May the ancestors be free from fear,” the svadhā formula was recited, seeking permission from the priests. The host recited, “Om, may all the gods be pleased with this sacrifice,” and barley-water was offered to the priests for the gods, repeating, “Om, to the deities,” three times. After all was completed and purification performed, gifts were given to the great-grandfather and others, and the ancestral priest was asked to grant blessings. The host prayed for the increase of givers and concluded the rite, dismissing the ancestral priest with honor. Brahma then declared, “The sapiṇḍīkaraṇa śrāddha, as taught by Vyāsa, has been explained. Viṣṇu is the lord of śrāddha, the performer of śrāddha, and Hari is the giver of the fruit of śrāddha and related rites.” Finally, Brahma spoke to Śaṅkara, summarizing the essence of dharma: “It grants both enjoyment and liberation, is subtle, and destroys all sins. Learning, virtue, strength, courage, happiness, and enthusiasm—these are swept away by sorrow; therefore, one should abandon sorrow. Wives, worlds, and relatives are gained by karma; actions impel a person to both happiness and suffering. Charity is the highest dharma; by charity, everything is attained. Through charity, one gains heaven and sovereignty; therefore, one should give. If one must choose, saving the life of a frightened being is even greater than all gifts of charity. “Those who destroy dharma, whether by austerity, celibacy, sacrifice, or ritual bathing, fall into hell. But those devoted to oblations, recitation, bathing, and worship of deities, who are endowed with truth, forgiveness, and compassion—those people go to heaven.” Thus, the sacred rites were completed, and the eternal truths of dharma were declared, ensuring the well-being of ancestors and descendants alike.