In the sacred tradition, reservoirs, wells, ponds, and temples dedicated to deities are revered as places of purity and worship. When performing rites of purification, one must gather the urine of a white cow and the dung of a black cow, for these substances hold special sanctity. From a tawny cow, ghee is to be taken, for it has the power to destroy even the gravest sins. These items, once collected, should be lifted and consecrated with the sacred syllable ‘Om,’ both when bringing and raising them. The ritual continues with these elements being placed upon the middle leaf of the palāśa tree, set in a vessel made of auspicious copper. Such practices are vital when impurity arises from birth or when another similar occasion occurs. The impurity caused by birth is cleansed by the one who is born, just as the impurity of death is purified by the one who dies. When a fetus is discharged, three days of impurity are prescribed within the month. After her menses have ceased, a virtuous woman, even if she is menstruating, is purified by bathing. Her offerings of rice-balls and water must be performed according to her husband’s lineage, maintaining the sanctity of family tradition. For six persons, three rice-balls are to be given, ensuring the giver remains clear and unconfused in the ritual. Offerings for the paternal grandmother and the paternal great-grandmother are to be made by their own descendants, honoring the ancestral line. At times, a śrāddha is performed without invoking deities, with a single rice-ball placed as offering. The wise recognize five kinds of śrāddha, including the one called pārvaṇa. On the day of death, only one rice-ball is offered, while at other times three are given. Through marriage mantras and the taking of the hand, a woman is separated from her own lineage and joins her husband’s. She shares in the same impurity, and in the offering of rice-balls and water, she becomes one with her husband in the ritual, lineage, and impurity. The gathering of bones after death should be performed by relatives who possess good judgment, following the prescribed order of the castes. When these rites are fulfilled, the departed is released from the world of ancestors and honored in the world of the gods. With reverence, one calls upon the ancestors, inviting them to accept these handfuls of offerings. For the ritual, an amount of water equal to a cow’s horn is taken and cast into the midst of water, for the abode of the ancestors lies in the sky and in the southern direction. Therefore, anyone who desires the welfare of their ancestors should offer water to them. Water, whether kept in a vessel or placed upon the earth, is always pure for purification. The wise offer water on the ground for those who died without rites, and for both, offerings are made during the ritual, as established by law. Now, listen with courage to the fierce hells from which beings arise. There are realms where souls are cooked, bestowing terrifying results. Among them are Kumbhīpāka, Nirucchvāsa, Kālasūtra, and Pramardana. There is also Mūṣāvasthā, Vasākūpa, and the dreadful river Vaitaraṇī. Other hells include Paśūla and Paśilā, and the tormenting Śālmalī tree. In these hells, beings may be forced to eat their own flesh and dwell amidst flames. They suffer in briny water, hot water, and even milk, and must consume balls of food that bring no relief. There is the stone-colored hell and the torment of eating worms. Some are smeared with excrement and forced to eat it, while others must drink smoke, are bound with ropes, and pierced with various spikes. Many wooden devices are used for punishment; grinding and cutting add to the agony. Thus, the scripture reveals the terrifying consequences that await those who stray from righteousness, urging all to uphold purity and honor the sacred rites for the ancestors, so that peace may prevail for both the living and the departed.