With focused mind, one begins by bathing, preparing oneself for the sacred act of honoring the ancestors. After cleansing, water mixed with sesame seeds is offered to the forefathers, a gesture of reverence and gratitude. Some authorities say that the father of the deceased ancestors should himself make this offering, while others prescribe that the ritual be performed only for the relative who has departed, not for anyone else. The scriptures emphasize that one should never bypass a living person when making these offerings. If a child is born by appointment, that child is entitled to half the share from the Vedic portion. When offering the rice-ball, it should be given to the one who begot the deceased; otherwise, it is offered to the owner of the field where the deceased was conceived. In each case, the begetter should be mentioned first, followed by the field-owner. Should one feel impure, depleted, or simply wish to do so, the ritual may be performed again, according to one’s desire. All offerings should be made as they are for the gods; for the sesame rite, barley may be used instead. During the ritual, one recites, “May the ancestors with auspicious faces be pleased,” seeking their blessings. When the maternal grandfather’s lineage increases, three śrāddhas are prescribed. Facing east, with the sacred thread draped over the left shoulder and mind fixed in concentration, the rice-balls are offered. These offerings may be made on various altars, upon images, or among the twice-born. After worshipping the group of mothers, the wise person performs the three śrāddhas. However, if anger overtakes the ritualist, the mothers may desire to harm him. Whether among the dead or newborn, O best of the twice-born, and among Brāhmaṇas, no prescribed ritual act should be performed, nor even the Veda recited mentally during this time. 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 the mother, who remains impure for ten days. Purity is attained in 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 death itself. Before the initiation rites, impurity lasts three nights; after initiation, it lasts ten days. For another, purity is attained in three nights if he is without sacred marks. If one’s teeth have erupted, impurity lasts three nights if both are without sacred marks. For those of the same family after the upanayana ceremony, impurity lasts three nights. The mother’s impurity is as stated, yet the father may be touched. After ten days, if the brother is without sacred marks, his impurity lasts for one day. For those without sacred marks, after changing clothes, impurity lasts three nights. For those of the same family, if they are completely without sacred marks, impurity lasts for one night. For all those with sacred marks, the period after is irregular. For women, impurity is reckoned by days equal to months. Immediate purification is prescribed for relatives sharing the same oblations, and also in cases of miscarriage. For a kinsman who acts as he wishes, the period is determined to be three nights. For others, purification is achieved by a single day; for remaining cases, it is three nights. If impurity arises from the death of one with accumulated sin, it is removed by the subsequent rite. Such impurity is also purified by the previous rite. A mortal remains impure until the final rites are completed, after which purity is restored.