Hear now the sacred narrative, as spoken by the venerable Lord and recounted in the scriptures. The Lord has declared that the Śūdra should be devoted to the act of giving; for through giving, all his desires are fulfilled. Now, let us turn to the rites for the departed, as taught by the discus-bearing Lord. These rites are to be performed by sons for their deceased fathers, and the period of ritual impurity observed is carefully prescribed. For Brāhmaṇas, the period of impurity upon death lasts ten days; for Kṣatriyas, twelve days; for Vaiśyas, a fortnight. Among Śūdras, the impurity shared with close kin, the sapiṇḍas, extends for a month. Yet, if the hair-cutting ceremony has not been performed, only three nights are observed. The same durations apply for impurity at birth, across all castes and at all times. After the bones of the deceased are collected, the prescribed touching of the body is performed. For twelve days following death, offerings of funeral balls of food are made to the departed; this is called his provision for the journey, bringing him great satisfaction. During these twelve days, the departed soul does not proceed to the city of the dead, but instead remains observing his home, his son, and his wife. To appease the funeral fire and relieve the fatigue of the journey, milk should be placed in the open air for ten nights. Then, on the eleventh day, after the impurity period ends, eleven Brāhmaṇas—or Kṣatriyas and others, depending on caste—should be fed by someone who is not in mourning. On the second day, the ekoddiṣṭa rite is again performed in the same manner, with the summoning of fire but without the divine portion. One sacred thread, one arghya, and one ball of food are prescribed. The phrase, “Let him approach,” is spoken, and water mixed with sesame is offered. The remnants are scattered with the words, “May it be pleasing at the departure,” and the rest of the rites for the father are performed by one learned in the Vedas. All these rites continue for a month. On the second day after the impurity ends, a new bed is provided for the departed. 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, water with sesame seeds is offered to the departed. After the year is complete, the sapiṇḍīkaraṇa rite is performed. With this rite, the departed joins the ancestors as a participant in the fortnightly offerings, becoming eligible for rites of increase and regarded as a householder. At the sapiṇḍīkaraṇa śrāddha, the deities are first assigned, the ancestors are seated, and the departed is designated separately. Four vessels are prepared with sandal, water, and sesame seeds; for the arghya, the vessel for the departed is poured into the vessels for the ancestors. The giver of the offerings, having made the resolve, prepares four balls of food, saying, “Those who are equal.” Of the last two, the final ball is divided into three parts. There is never again any further rite for the fourth; after attaining ancestor status, he is completely satisfied. The departed attains the middle status among the Agniṣvāttas and others, and the highest immortality. After sapiṇḍīkaraṇa, nothing further is to be given specifically to him; offerings are made only to the ancestors in whom he is now established. From that time onward, at eclipses and other festivals, the transfer takes place. On the day of death, the śrāddha should be performed with three balls of food for the departed; the single-offering rite is to be abandoned. Whoever performs the fortnightly rite on the day of death is considered an ancestor-killer, a destroyer of mother and brother, and falls lower and lower. When the departed are mingled, confusion arises; thus, the single-offering rite should be performed every year. Whoever, without envy, gives a water pot with food for the departed for a year attains the fruit of an Aśvamedha sacrifice. When one who knows the rites performs the preliminary śrāddha, he should make the fire offering and offer the balls of food accordingly. When, in the sapiṇḍīkaraṇa, the father attains full connection with the three groups, he is released from bondage in due time. Even when released, the departed ancestor receives a share of the residue through cleansing with kuśa grass. From the fourth ancestor onward, those who share the balls of food are residue-sharers, and the seventh in the line is the giver of the balls—this is the relationship up to seven generations. Now, a question arises: How do the offerings of cooked food and oblations, given by people here, reach the ancestors in their world? Who serves as the means for this? If a twice-born mortal eats, or if the offering is made into fire, how does what is given to the departed—whether auspicious or inauspicious—reach and benefit them? The Vedic revelation declares: the Vasus are called the ancestors, the Rudras are the grandfathers, the great-grandfathers likewise, and the Adityas. The name and lineage of the ancestors are the means for cooked and fire offerings. The mantras of the śrāddha, spoken with utmost devotion and faith, are to be used. The Agniṣvāttas and others are established as lords of the ancestors; even those ancestors who have entered other existences are reached by name, lineage, time, and place. These offerings satisfy living beings who have assumed those forms for that meal. If the father has become a god due to virtuous deeds, the food becomes immortal nectar and follows him even in divinity. In demonhood, it becomes enjoyment; in animal form, it becomes grass. The śrāddha food, in the form of wind, attends even in the state of a serpent. In the state of a Yakṣa, it becomes drink; in the state of a Rākṣasa, it becomes meat. In the state of a Dānava, it becomes illusion; in the state of a ghost, it becomes blood and water. In human form, it becomes various foods and drinks, with diverse tastes of enjoyment. Pleasure is the power of enjoyment, women are beloved, food is the capacity to eat, giving is the power of generosity with wealth, and beauty and health as well. Thus, the rites for the departed, their journey, and the transformation of offerings are revealed, as taught by the Lord and preserved in scripture.