With a heart full of reverence, the wise householder begins the sacred rites for the ancestors. He gathers cows, land, gold, garments, fine bedding, and whatever the Brahmins desire, offering these not only for himself but also in honor of his father. Free from any trace of miserliness, he seeks to bring satisfaction to the ancestors, then turns to offer water to the Visvedevas, reciting the svadhā invocation. Once the gifts have been given, the wise one accepts blessings from the Brahmins, standing facing east. He utters, “May the ancestors be gentle,” and the Brahmins repeat his words. When the Brahmins respond, “May our lineage increase,” he replies, “May the donors prosper,” thus exchanging blessings. When the Brahmins say, “May these true blessings be,” he recites the svasti invocation and, with devotion, removes the rice balls. He waits with the remnants until the Brahmins depart, then performs the offering to the household deities as prescribed by dharma. The remnants placed on the ground now become the ancestral share for those who are upright, believing, and for the servant class. This ancestral nourishment was established by the ancestors long ago, for all—whether with sons or without, even for women, O king. Standing before the remnants, he takes the water vessel, recites “vāje vāja,” and dismisses the offerings with the tip of the kusa grass. He circumambulates outside, taking eight steps, accompanied by his relatives, sons, and wives. Returning, he bows, sprinkles the fire with mantras, performs the Vaiśvadeva rite, and makes the daily offering. After the Vaiśvadeva rite, together with servants, sons, and relatives, he partakes of the food offered to the ancestors, inviting guests to join. Even those who are not initiated may perform this universal śrāddha on festival days, for it grants fulfillment of all desires. Even without a wife, even while abroad, the devoted wise man—or even a Śūdra—may perform this rite without mantras, following the prescribed procedure. There is a third rite called the prosperity Śrāddha, performed on occasions of celebration and joy, such as festivals, weddings, and auspicious rituals. First, the mothers are honored, then the fathers; after them, O King, the maternal grandfathers, and all the gods. With circumambulation and offerings of curd, unbroken rice, fruits, and water, facing east, balls of food are offered, mixed with sacred grass and dūrvā. When the prosperity rite is complete, arghya is offered to each pair; pairs of twice-born are honored with garments, gold, and more. The sesame offering is performed with barley, accompanied by the recitation of the Nandī verses in order; all auspicious rites are recited by eminent Brāhmaṇas. Even a Śūdra, at a general prosperity Śrāddha, should always perform the rite with reverence, using the mantra, and with humility. The venerable Lord has declared that the Śūdra should be devoted to giving, for by giving, all desires are fulfilled. Now, the rites for the departed are explained, as spoken by the discus-bearing Lord: what sons should do for the deceased, and the impurity observed for the father. For Brāhmaṇas, the period of impurity for a corpse is ten days; for Kṣatriyas, twelve days; for Vaiśyas, a fortnight. For Śūdras, impurity among sapiṇḍas lasts a month; for one whose hair-cutting has not been performed, it is three nights. The same periods apply at birth, for all castes at all times. After collecting the bones, touching the body is prescribed. For the departed, the offering of the funeral ball is performed for twelve days; this is called his provision for the journey, bringing him great satisfaction. During these twelve days, the departed is not taken to the city of the dead; he observes his home, son, and wife. To appease the funeral fire and remove the fatigue of the journey, milk is placed in the open air for ten nights. Then, on the eleventh day, eleven Brāhmaṇas—or Kṣatriyas and others at the end of impurity—are fed by one who is not in mourning. On the second day, the ekoddiṣṭa rite is performed again, with the summoning of fire but without the divine portion, as prescribed. One sacred thread, one arghya, and one ball of food are prescribed; the phrase “let him approach” is spoken, then water mixed with sesame is given. The remnants are scattered, with the words “may it be pleasing at the departure,” and as before, the rest of the rites for the father are performed by the knower of the Veda. In this manner, all the rites are performed for a month. On the second day after the period of impurity ends, a different bed is given. A golden figure of a man, adorned with fruits and garments, is worshipped, and a Brahmin couple is honored with various ornaments. The release of a bull is performed, and an auspicious tawny cow is given; a water pot filled with food and edibles is also donated. For a full year, O best of men, water with sesame seeds is offered. After the year is complete, the sapiṇḍīkaraṇa rite is performed. After sapiṇḍīkaraṇa, the departed becomes a participant in the fortnightly offerings; thereafter, he is eligible for rites of increase and is considered a householder. At the sapiṇḍīkaraṇa śrāddha, one first assigns the deities; the ancestors are seated, and the departed is designated separately. Four vessels are prepared with sandal, water, and sesame seeds; for the purpose of arghya, the vessel for the departed is poured into the vessels for the ancestors. Likewise, having made the resolve, the giver of the offerings prepares four balls of food, saying, “Those who are equal”; of the last two, the final one is divided into three parts. Thus, the sacred rites are performed with devotion and precision, honoring the ancestors, the gods, and the departed, fulfilling dharma and ensuring prosperity and satisfaction for all.