In ancient times, the rituals for honoring ancestors were carefully prescribed, ensuring that each step was performed with reverence and precision. The food suitable for all castes was first sprinkled with water and offered in the presence of those who had already eaten, then scattered upon the earth. This offering was not merely for the living, but for all beings of one’s lineage—those who had been consumed by fire and those who had not—so that they might be satisfied by the gifts placed upon the ground and attain the highest state. For those unfortunate souls who had neither mother nor father, nor kin, nor purity of lineage, nor even food, the food offered on earth was intended to bring them happiness in the other worlds. Those who died without rites, and abandoned women of the family, received their share from what remained as leavings and whatever was scattered upon darbha grass. Water was offered for the satisfaction of the unknown and departed, once and in various ways, on ground smeared with cow dung, urine, and water, creating a sanctified space. With care, darbha grass was placed with its tips pointing south, and the ancestral balls of food—prepared so as to be suitable for all castes—were offered according to the ancestral rite. Before the ritual cleansing, incense, fragrance, and similar items were offered, with the performer stating his name and lineage, then proceeding to cleanse himself. Circumambulating with darbha grass in the left hand, he performed the prescribed actions for the ancestors, following the proper ritual method. A lamp was lit, and flowers were offered in the same manner. After rinsing his mouth, water was given once or repeatedly at the conclusion of the ritual. Flowers, rice grains, and inexhaustible water with sesame were offered, again stating his name and lineage, and a donation was given according to his means. For himself and his father, he gave cows, land, gold, garments, fine bedding, and whatever the Brahmins desired, free from miserliness, bringing satisfaction to the ancestors. Water was then offered for the Visvedevas, reciting the svadhā invocation. Having made these offerings, the wise person accepted blessings from the Brahmins, facing east, and said, “May the ancestors be gentle,” which the Brahmins repeated. When the Brahmins said, “May our lineage increase,” he responded, “May the donors prosper,” each speaking in turn. When the Brahmins said, “May these true blessings be,” he recited the svasti invocation, and, with devotion, removed the rice balls. He waited with the remnants until the Brahmins departed, then performed the offering to the household deities as prescribed by dharma. The remnants placed on the ground were considered the ancestral share for those who were upright, believing, and for the servant class. This ancestral nourishment had been established by the ancestors long ago for those with or without sons, and even for women. Standing before the offerings, he took the water vessel, recited “vāje vāja,” and dismissed the ancestors with the tip of the kusa grass. Circumambulating outside, taking eight steps, he was accompanied by his relatives, sons, and wives. Returning, he bowed and sprinkled the fire with mantras, performed the Vaiśvadeva rite, and made the daily offering. After the Vaiśvadeva rite, together with servants, sons, relatives, and guests, he ate all that had been offered to the ancestors. Even one who was not initiated could perform this universal śrāddha on all festival days, for it granted fulfillment of all desires. Even without a wife, even while abroad, the devoted wise man, or even a Śūdra, could perform this rite without mantras, following the prescribed procedure. There was also the prosperity Śrāddha, performed on occasions of celebration and joy, such as festivals, weddings, and auspicious rituals. First, the mothers were honored, then the fathers, followed by the maternal grandfathers and all the gods. With circumambulation and offerings of curd, unbroken rice, fruits, and water, facing east, balls of food mixed with sacred grass and dūrvā were offered. When the prosperity rite was complete, arghya was offered to each pair; pairs of twice-born were honored with garments, gold, and similar gifts. The sesame offering was performed with barley, accompanied by the recitation of the Nandī verses in order, and all auspicious rites were recited by eminent Brāhmaṇas. Thus, even a Śūdra, at a general prosperity Śrāddha, should always perform the rite with reverence, using the mantra and with humility. The venerable Lord had said that the Śūdra should be devoted to giving, for by giving, all desires were fulfilled for him. Now, the ekoddiṣṭa rite was explained, as spoken by the discus-bearing Lord, detailing what sons should do for the deceased and the impurity observed for the father. For Brāhmaṇas, the period of impurity for a corpse was ten days; for Kṣatriyas, twelve days; for Vaiśyas, a fortnight; for Śūdras, impurity among sapiṇḍas lasted a month, and for those whose hair-cutting had not been performed, three nights. The same periods applied at birth for all castes at all times, and after collecting the bones, touching the body was prescribed. For the departed, the offering of the funeral ball was to be performed for twelve days, called his provision for the journey, bringing him great satisfaction. Thus, the departed was not taken to the city of the dead for twelve days; he observed his home, son, and wife during that time. Milk was placed in the open air for ten nights, always for the appeasement of the funeral fire and to remove the fatigue of the journey. On the eleventh day, eleven Brāhmaṇas—or Kṣatriyas and others at the end of impurity—were to be fed by one who was not in mourning. On the second day, again, the ekoddiṣṭa rite was performed in the same way, with the summoning of fire, but without the divine portion, as prescribed. Such were the sacred rites, lovingly performed for the ancestors and the departed, ensuring their satisfaction and the prosperity of the family, while upholding the ancient dharma.