Upon the passing of a loved one, sacred rites are prescribed to honor the departed and uphold dharma. On the eleventh day after death, the family must feed eleven Brāhmaṇas, marking the conclusion of the period of impurity for the lineage. This act of feeding is an essential offering, signifying purification and gratitude. On the second day after death, the ekoddiṣṭa rite is performed. This ritual is simple and austere: no invocation of deities nor fire-ritual is required, in accordance with tradition. The procedure calls for a single pure seat, one vessel for arghya, and one rice-ball as offering. The host respectfully invites the departed with the words, “Let him approach,” and offers water mixed with sesame seeds. At the conclusion and dismissal of the rite, one says “Svasti,” praying for auspiciousness and that the offering be pleasing. The remaining procedures follow the established methods taught by those well-versed in the Veda. These rites continue in this manner for a full month. On the second day after the impurity period, a new bed must be offered. A golden figure of a man, adorned with fruits and garments, is respectfully given to a twice-born couple, decorated with various ornaments. After seating them upon the bed, madhuparka—a mixture of honey, curd, and milk in a silver vessel—is offered. A small piece of bone from the departed’s forehead is finely prepared, mixed, and given to the twice-born couple to drink, with heartfelt devotion to the ancestors. This practice is prescribed by the foremost twice-born of the Parvatiya tradition, and thus, a bed tainted by impurity must never be accepted by the best of the twice-born. Should such a bed be taken, it must be purified again, for both Vedas and Purāṇas condemn the use of a defiled bed. Those who accept a bed woven with wealth and previously used by a couple are destined for hell, as are those who touch it unknowingly. After partaking in food at a new śrāddha, one should observe the Chandrayana vow. Out of devotion to the ancestors, it is always the duty of sons to perform these rites. They must also release a bull and gift an auspicious tawny cow. A water-pot, filled with food, eatables, and fruits, is given for a year, preceded by water with sesame seeds. When a year has passed, the sapiṇḍīkaraṇa rite is performed, whereby the departed is joined with the ancestors. After this, the departed partakes in the parvaṇa śrāddha. In subsequent rites for prosperity, the householder again performs the sapiṇḍīkaraṇa śrāddha, beginning with the worship of the gods. During this ritual, the ancestors are invoked, and the departed is separately designated. Four vessels are prepared, filled with fragrance, water, and sesame seeds. For arghya, the vessel for the departed is poured into the vessels for the ancestors. With resolve, four rice-balls are offered to the ancestors. Declaring, “These are equal,” the food is divided into three parts with two, and the arghya is offered first. The fourth, having attained the status of ancestor among the Agniṣvāttas and others, achieves the highest immortality. From this point onward, nothing is given separately to the departed; the rice-ball is offered only among the ancestors with whom he is now joined. Thereafter, at solstices, eclipses, and other sacred occasions, the tripiṇḍa śrāddha is performed, and on the anniversary of death, the ekoddiṣṭa rite is observed. One who neglects the ekoddiṣṭa rite and performs rituals on the day of death is deemed a slayer of ancestors and a destroyer of brothers. Performing the parvaṇa śrāddha on the day of death leads to a lower state; however, if done with the path to heaven, it grants release from the state of a departed spirit. At such times, one who knows the proper rites should perform the āmaśrāddha, followed by the regular śrāddha, making the fire offering and offering rice-balls accordingly. When sapiṇḍīkaraṇa is performed with three in the course of three months, the departed is released from bondage at the proper time. Even after release, the departed receives a share of the residue due to the sweeping with kuśa grass. From the fourth onward, three share in the residue, and the rest partake of the rice-balls. The seventh among them is the giver of the rice-balls; the sapiṇḍas are seven ancestors. Bhīṣma, curious, asks: How should offerings to the gods and ancestors be given by people? Who receives them in the world of the ancestors? What happens if a twice-born eats them on earth, or if they are offered into the fire? Pulastya replies: The ancestors are in the form of Vasus, grandfathers are Rudras, and great-grandfathers are Ādityas, as declared by Vedic tradition. The name and lineage of the ancestors are the means by which offerings reach them. The true nature of śrāddha is understood through the mantra and with devotion; the Agniṣvāttas and others are established as the presiding deities. At the time of offering, the names, lineages, and places of those who have arisen become manifest; this honor, when properly performed, satisfies all living beings. If the father, mother, or teacher is divine by virtue of their deeds, their food, having become immortal, follows them even in a divine state. In the state of a demon, it becomes enjoyment; in the state of an animal, it becomes grass; the śrāddha food, in the form of wind, attends even those who have not returned. 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 is also drink; in the state of a departed spirit, it is blood and water. In human form, it becomes various enjoyments such as food and drink; for women, it becomes the power of pleasure and beauty; for others, it becomes the power to eat. It is the power of giving, wealth, form, and health; this is said to be the flower of śrāddha, and its fruit is union with Brahman. Long life, sons, wealth, knowledge, heaven, liberation, happiness, and sovereignty are granted by the satisfied hosts of ancestors. It is also heard that, in ancient times, the sons of Kauśika attained liberation; through five generations of connection, they reached the supreme state of Brahman. Thus, performing these rites with devotion brings blessings to both the departed and the living, fulfilling the sacred bond between generations.