Once, the sacred duties and practices prescribed for the twice-born were described in detail, illuminating the path of righteousness and liberation. It was said that one should sit, facing west, and recite the divine Gayatri mantra, thus honoring the tradition and sanctity of this timeless prayer. If one neglects these duties, living without observance, he is regarded as no different from a Shudra in the eyes of the world, stripped of all his responsibilities. A warning was given about the company one keeps at night. If a person sleeps in the company of servants, relatives, or those whose feet are dry—meaning those who have not performed proper ablutions—he invites impurity. Furthermore, one should never sleep out under the open sky, nor without clothing, nor in an impure state, nor simply upon any seat or spot. Special care must be taken not to sleep on beds made from Anuvarsha or Palasha wood, for such actions are forbidden. The prescribed duties of Brahmanas, when performed with devotion, yield the fruit of liberation. But if these are neglected, one is destined for dreadful hells and may even be reborn in the womb of a crow, signifying a most inauspicious fate. Therefore, it is urged that all actions should be performed for the satisfaction of the Supreme Lord, for only then do they bear the highest fruit. Turning to the rites for ancestors, it is taught that offering food to the ancestors with devotion grants both enjoyment in this world and liberation beyond. In the afternoon, it is especially auspicious for the twice-born to make such offerings, even including pure meat when appropriate. Except for the fourteenth day, each subsequent day is considered praiseworthy for performing these rites. Three special Anvaṣṭakā days are particularly auspicious, as is the fifteenth day in the month of Māgha. The times for offering cooked rice to the ancestors are constant and should be observed day by day. If these rites are not performed at the death of relatives, the consequences are severe, and one becomes subject to hellish suffering. Moreover, performing these offerings during the solstices, equinoxes, and eclipses brings immeasurable merit. On all lunar mansions, these rites should be performed, especially when one seeks specific blessings. The scriptures reveal the special fruits gained when performing these rites under different lunar mansions: under Rohiṇī, a child is obtained; under Saumya, the brilliance of Brahman is bestowed; under Punarvasu, land is gained; under Puṣya, prosperity comes; under Aryaman, wealth is attained; under Phālgunī, sins are destroyed; under Svāti, success in trade is assured; under Viśākhā, gold is obtained; under Mūla, agriculture flourishes, and sea journeys succeed; under Śraviṣṭhā, desires are fulfilled; under Vāruṇī, great strength is gained; under Yāmyā, life itself is secured; under Kauja, victory in all things is won; under Budha, all desires are granted; under Śama and Īśvara, long life is given; and on Pratipat, auspicious sons are born. Further, on the fourth day, offerings bring small animals; on the fifth, excellent sons; on the eighth, success in trade; on the eleventh, silver and sons with the brilliance of Brahman; and on the fifteenth day, all desires are fulfilled for those who perform the rites. For those slain by weapons, special rites should be performed at the place of their death. Thus, for the sake of both enjoyment and liberation, the twice-born are enjoined to perform the śrāddha rites. When performed at the time of a son's birth or on festival days, this is called 'pārvaṇa.' When the rite is for a single ancestor, it is known as 'ekoddiṣṭa,' while śrāddha for prosperity is called 'pārvaṇa.' On the occasion of a journey, the sixth day is prescribed for the rite and should be observed with diligence. The eighth day śrāddha, when offered to the gods, removes all fear. In certain regions, the merit accrued from these offerings is truly endless. The ancestors themselves are said to sing a verse, which the wise repeat: if even one among those assembled goes to the holy city of Gaya and performs the rites, the ancestors are liberated, and he himself attains the highest state. This is especially true in Varanasi, the city where Lord Hara, the Supreme God, himself resides, making it the holiest of all places for these sacred observances.