O King, listen as I recount the sacred procedures established by our ancestors for honoring those who have departed. These rites of nourishment, set down in ancient times, are not limited by status or circumstance—they are meant for all: those without vows, those without sons, and even for women. When one comes to perform these offerings, he should stand before the appointed place, receive the vessel of water, and, with reverence, utter a prayer for well-being. Using the tip of the sacred kusa grass, he then dismisses the offering, marking the completion of that act. Next, accompanied by his relatives—his son and wife at his side—he circumambulates the area, taking eight steps in the prescribed manner. Upon returning, he bows respectfully and kindles the household fire with sacred mantras. He performs the Vaiśvadeva rite, as well as the daily offerings that sustain the household’s spiritual balance. When the Vaiśvadeva is complete, he joins with his servants, sons, relatives, and any guests who may be present, and together they partake of the food that has been offered to the ancestors. Even those who have not undergone initiation should perform this general śrāddha on festival days, for it bestows all desired blessings. Whether one is without a wife or living in a distant land, if he is devoted, he should not neglect these rites. Know, O King, that even a Śūdra may perform the amāntaraka rite as prescribed here. There is also the vṛddhi-śrāddha, which is to be observed on occasions of prosperity. During festivals, joyous ceremonies, sacrifices, weddings, and other auspicious events, mothers are to be honored first, then fathers. After this, maternal grandfathers and the Viśvedevās are to be worshipped, with circumambulation and offerings of curds, unbroken rice, fruits, and water. Facing east, one should present the rice-balls to the ancestors, beginning with the earliest generation. When prosperity has been attained, arghya should be given to each ancestral pair in turn. Pairs of twice-born guests are to be honored with garments and suitable clothing, and the tilakārya rite should be performed using barley, all in the proper order. Let all auspicious mantras be recited by eminent Brāhmaṇas, for in this way even a Śūdra may faithfully perform both the general and vṛddhi-śrāddha rites. With respectful salutation and the proper mantras, the wise should make gifts, for the Lord has declared that giving is the highest virtue for the Śūdra—by giving, all his desires are fulfilled. Now, O King, hear of the ekoddiṣṭa rite as taught by Brahmā himself, which is to be performed by sons upon the death of their father, along with the rules of impurity. For a Brāhmaṇa, the period of impurity lasts ten days; for a Kṣatriya, twelve days; for a Vaiśya, a fortnight; and for a Śūdra, impurity among close kin endures for a month. For more distant relatives, the period is three nights. The same rules apply at birth for all castes and at all times. After the bones have been gathered, touching the body is permitted. For twelve days, offerings of rice-balls should be made to the departed; this is called pātheya, as it brings great satisfaction to the soul on its journey. During these twelve days, as the soul is led to the city of the dead, it still beholds its sons and wife at home. Therefore, milk should be placed in the open for ten nights, to appease the sacred fire and ease the fatigue of the soul’s journey. On the eleventh day, eleven Brāhmaṇas should be fed; at the conclusion of the impurity period, the lineage should again feed Brāhmaṇas. On the second day, the ekoddiṣṭa rite is performed, without invoking deities or fire, as prescribed. Only one pure seat, one arghya, and one rice-ball are needed. The performer should invite the departed with the words, “Let him approach,” and offer water mixed with sesame seeds. At the conclusion and the dismissal, one should say “Svasti,” wishing that the offering be pleasing. The rest of the procedure follows the earlier instructions given by those learned in the Vedas. All these rites should continue for a full month. On the second day after the period of impurity ends, a new bed should be given. A golden figure of a man, adorned with fruits and garments, should be respectfully offered to a twice-born couple, decorated with various ornaments. After seating them upon the new bed, madhuparka—a mixture of curd and milk in a silver vessel—should be presented to them. Then, with devotion to the ancestors, a small piece of bone from the forehead of the departed, made fine and mixed in, should be given to the twice-born couple to drink. This is the procedure prescribed by the foremost twice-born of the Parvatiya tradition. Therefore, the best among the twice-born should not accept a defiled bed. If such a bed is taken, it must be purified again, for both the Vedas and the Purāṇas condemn the use of a bed woven with wealth and previously used by a couple. Those who accept such a bed become destined for hell, as do those who touch it unknowingly. After eating food at a new śrāddha, one should observe the Chandrayana vow to purify oneself. Out of devotion to the ancestors, it is always a son’s duty to perform these rites. He should also perform the rite of releasing a bull and give an auspicious tawny cow. A water-pot, filled with food, eatables, and fruits, should be given for a year, always preceded by water with sesame seeds. When a year has passed, the sapiṇḍīkaraṇa rite should be performed, after which the departed joins the ancestors and partakes in the parvaṇa śrāddha. In the rites for prosperity that follow, the householder should begin with the worship of the gods, then invoke the ancestors, and separately designate the recently departed. Four vessels should be prepared, filled with fragrance, water, and sesame seeds. For the arghya, the vessel for the departed is poured into those for the ancestors. Then, four rice-balls are offered, one for each ancestor. Proclaiming, “These are equal,” the food is divided into three parts with two, and the arghya is offered first. Thus, the fourth, now having attained the status of ancestor among the Agniṣvāttas and others, obtains the highest immortality. In this way, O King, are the sacred rites for the departed faithfully performed, ensuring their journey to peace and the fulfillment of righteousness for those who remain.