Let me tell you the sacred narrative, as revealed in the Varāha Purāṇa, of the proper ancestral rites and the wisdom that unfolds from their observance. When the time for śrāddha—the ancestral offering—arrives, those who are wise and devoted gather with pure minds. The food is served to the Brāhmaṇas, who eat in focused silence, their faces serene and content, embodying gratitude and tranquility. The offerings are made with devotion, never with anger or haste, for the spirit of the rite is as important as the act itself. Before the meal, protective mantras are recited, and sesame seeds are respectfully spread upon the earth. The Brāhmaṇas then chant the ancestral verses, invoking satisfaction and peace for the departed souls. With heartfelt words, the performer of the rite prays: “May my father, grandfather, and great-grandfather, whose subtle forms are nourished by these offerings, find satisfaction today. May they, present within the bodies of these Brāhmaṇas, be content. May they be fulfilled by the rice balls I offer upon the earth, and by all that I declare here with devotion.” The prayers extend to the maternal line as well: “May my maternal grandfather, his father, and his father’s father attain satisfaction. May all the gods be supremely content, and may all evil spirits be driven away.” At the heart of the rite is the presence of Hari, the Lord of sacrifice, the imperishable soul who receives all offerings to gods and ancestors. By his grace, all negative forces are dispelled instantly. Once the Brāhmaṇas are satisfied, the remaining food is offered to them, and water for sipping is given, as often as needed. When they are fully content and have given their permission, the performer, with a concentrated mind, gathers the rice balls and water from the earth. With water from the sacred ancestral site, rice balls are offered to the maternal ancestors as well, placed upon darbha grass to the south, adorned with flowers, incense, and other auspicious items. The first rice ball is offered to one’s father, in the presence of the ritual remnants; the second to the grandfather, and the third to the great-grandfather. At the base of the darbha grass, the arms are anointed with fragrant ointments, pleasing to the touch; similarly, the maternal ancestors are honored with garlands and aromatic substances. Having worshipped the foremost of the twice-born Brāhmaṇas, water for sipping is again offered to the paternal ancestors, with unwavering devotion and a focused mind. With the blessing, “May it be well with you,” a gift is offered according to one’s means. After the gift, the Vaiśvadeva mantras are recited: “May all the Viśve Devas be pleased.” When the Brāhmaṇas respond, “So be it,” their blessings are humbly requested. Thereafter, the gods and then the paternal ancestors are formally dismissed. The same careful order is observed for the maternal ancestors and the gods associated with them: feeding, giving, and dismissal are all performed before the ritual bath for purity. The ancestors are dismissed first, with words of affection and honor. Having requested their blessings, the performer departs only when permitted, following the Brāhmaṇas to the doorway as a mark of respect. Then, the daily Vaiśvadeva rite is performed, and afterwards, a meal is shared with those worthy of honor, attendants, relatives, and oneself. In this way, the wise conduct the śrāddha for both paternal and maternal ancestors. Nourished by these offerings, the grandfathers grant all desires. Three things are always pure in śrāddha: the daughter’s son, sacred darbha grass, and sesame seeds. The gift of silver, respectful gestures, and similar acts are also praised. Anger, journeys, and haste must be avoided by both the performer and the participants—this is without doubt. By those who perform śrāddha properly, the Viśve Devas, the ancestors, the maternal grandfathers, and the entire lineage are nourished. The group of ancestors is sustained by Soma, and the moon is the support of yoga; thus, śrāddha performed with yogic discipline is especially praised. Even if a thousand Brāhmaṇas are present, if a yogi stands before them, he delivers all the recipients and the sacrificer as well. This truth was revealed by Sanatkumāra in ages past, as also by Vāyu and by Śaṃbhu among the gods, and by the sage Maitreya, son of the Ṛṣis. As ordained, I have thus related this to you. This is the general ancestral rite found in all the Purāṇas. One who knows this sequence of rituals is freed from bondage. Relying on this, sages of firm vows have attained liberation. Now, by the path called “the cow’s mouth”—the way of humility and proper conduct—may you too attain the highest. Thus, O best of the twice-born, I have told you with devotion as you requested. Having worshipped the ancestors, one should meditate upon Hari, for there is nothing higher than this ancestral rite—this is certain. Having heard these teachings, the great sage Mārkaṇḍeya, mindful and wise, was reminded by the Earth of the ancestral rites and of a hundred previous births. The Earth then inquired of Lord Varāha: “Who is this Gauramukha? Who was he in another birth? And how did he recall his past lives, and what did he do upon remembering?” Śrī Varāha replied: “In another birth, Gauramukha was none other than Bhṛgu himself, and this Mārkaṇḍeya is his descendant. It was previously declared by Brahmā that you, O Earth, would be awakened by your sons and attain a blessed state; and thus Mārkaṇḍeya was reminded. He remembered all his previous births, and recalling his past actions, he resolved to act. For twelve years, he performed the śrāddha rites for his ancestors. Thereafter, he began to sing hymns to Hari. At Prabhāsa, the holy place renowned in all three worlds, Gauramukha stood to praise the Lord, the destroyer of the Daityas. He proclaimed: ‘I will praise Mahendra, destroyer of the pride of foes, Śiva, Nārāyaṇa—the foundation of the knowers of Brahman—the ancient one who abides with the Sun, the Moon, and the Aśvins; the slayer of Daityas, Hari, ever present. He who once took the form of a fish at the time of the destruction of the Vedas, whose great body upheld the earth, his blazing tail shining like lightning—the first destroyer of the gods’ enemies. He who, for the churning of the ocean, assumed the ancient form of a tortoise and bore the great mountain—may that primeval Lord, the benefactor and slayer of Daityas, protect me.’ Thus, the narrative of the śrāddha rite, its performance, and the glory of Hari, is revealed for the benefit of all who seek liberation and fulfillment.