In the sacred tradition described, when a wife desires to bear a son, she is to partake of the middle portion of the ritual offering. Afterwards, her husband, along with his wives, consumes what remains of the offering. On that night, husband and wife must observe celibacy, refraining from union. The scripture warns that one who transgresses these rites may descend into great hells, taking on the form of an insect once more. Such a person should avoid study, travel, and refrain from acting as either performer or consumer, for these acts bring about suffering akin to that endured by those who commit grave sins. Therefore, one who knows the truth is urged to practice detachment always. With this understanding, the offering is made into the fire, and the rice-balls are placed according to the prescribed manner. The state free from all defects is ever present for yogis, and through these actions, the eternal Lord is properly worshipped. Alternatively, one may bathe with focused mind and offer water mixed with sesame seeds to the ancestors. Some authorities say that the father of the ancestors should make the offering on their behalf. The rite should be performed for the one whose relative has died, and not for others; indeed, the scriptures declare that one must not bypass a living person in giving these offerings. If a child is born by appointment, he is to receive half the share from the Vedic portion. The rice-ball should be offered to the begetter, unless circumstances dictate it be given to the field-owner. In each case, the names of the begetter and the field-owner should be mentioned accordingly. If one is impure, depleted, or wishes to do so, he may repeat the rite by his own desire. All offerings should be made as for the gods; the sesame rite is to be performed with barley. The recitation should be made: “May the ancestors with auspicious faces be pleased.” When the maternal grandfathers increase, three śrāddhas are prescribed. Facing east, wearing the sacred thread over the left shoulder, and with focused mind, the rice-balls are to be offered—on various altars, on images, or among the twice-born. After worshipping the group of mothers, the wise one performs the three śrāddhas. Yet, if overcome by anger, the mothers may desire to harm him. O best of the twice-born, whether among the dead or the newborn, among the Brāhmaṇas, one should not perform any prescribed act, nor even recite the Veda mentally during this period. The Vaitāna sacrifice may be offered with dry food or fruits in the same manner. On the fourth or fifth day, contact with fire is permitted, as declared by the wise. Except for impurity due to birth and childbirth, all other impurities are set aside for people. After bathing, all may be touched, except for the mother, who remains impure for ten days. Purity is attained in varying periods: one, two, or three times the period, or in four, three, or one day, as appropriate. On the fourth day, Manu, lord of creatures, has prescribed contact with those who were impure. For those who act as they wish, impurity due to death is said to last until their own death. Before the initiation rites, impurity lasts for three nights; afterwards, it lasts for ten days. For another, purity is gained in three nights if he is completely without sacred marks. For one whose teeth have erupted, impurity lasts three nights if both are without sacred marks. For those of the same family after upanayana, impurity lasts three nights. The impurity of the mother is as stated; however, the father may be touched. After ten days, if the brother is without sacred marks, his impurity lasts for one day. Thus, the sacred duties and their observances are laid out, guiding the faithful in honoring ancestors, maintaining purity, and upholding the eternal order.