With deep reverence and devotion, the wise are instructed to perform the ancestral rites, beginning with water drawn from the sacred ancestral site. Using that consecrated water, one offers rice balls to the maternal ancestors, carefully placing them on darbha grass positioned to the south, and adorning the offerings with flowers, incense, and other fragrant items. The first rice ball is to be given to one’s own father, in the presence of the ritual remnants, the second to the grandfather, and the third to the great-grandfather, in proper sequence. At the base of the darbha grass, the arms are to be anointed with pleasing unguents, delighting the ancestors by this gentle act. Similarly, for the maternal ancestors, one offers fragrant substances, garlands, and other tokens of honor. After worshipping the foremost of the twice-born—learned Brahmins—the wise offer water for sipping, first with devotion to the paternal ancestors, focusing the mind on the sacred task. With the blessing, “May it be well with you,” one gives gifts according to one’s ability. Having made these offerings to the Brahmins, the Vaiśvadeva mantras are recited: “May all the Viśve Devas be pleased.” When the Brahmins respond with, “So be it,” their blessings are requested. Thereafter, the worshipper respectfully dismisses the gods and, first, the paternal ancestors. In the same manner, the maternal grandfathers and the gods are honored, fed, gifted according to one’s means, and then dismissed, all before the ritual bath for purification. The twice-born are to be honored in this way. One should first dismiss the paternal ancestors, then the maternal grandfathers, with words of affection. After offering due honor and seeking their permission, the worshipper follows them to the doorway before departing. Next, the daily rite of Vaiśvadeva is performed, and only then does one partake of food, together with those worthy of honor, attendants, relatives, and oneself. Thus, the wise fulfill the śrāddha for both paternal and maternal ancestors; nourished by these offerings, the grandfathers bestow all desires. Within the śrāddha, three things are considered pure: the daughter’s son, sacred darbha grass, and sesame seeds. The gift of silver, along with respectful conduct and similar acts, are also praised. Anger, undertaking a journey, and haste must be avoided by those performing the śrāddha, and the same applies to those who partake of the offerings—of this, there is no doubt. By those who properly perform śrāddha, 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; therefore, śrāddha performed with yogic discipline is especially praised. Even if a thousand Brahmins are present, if a yogi stands among them, he uplifts all the recipients and the sacrificer as well. This teaching was imparted to me by Sanatkumāra in a previous age, as well as by Vāyu and Śaṃbhu among the gods, and by Maitreya, the son of the Ṛṣis. As it was revealed in due order, so I have related it to you. This is the general ancestral rite found in all the Purāṇas; understanding this sequence of rituals frees one from bondage. Relying on this, sages of firm vows have attained liberation. Now, by the sacred path—called the path of the cow’s mouth—you too may become supreme. Thus, O best of the twice-born, I have told you with devotion as you asked. Having worshipped the ancestors, one should meditate on Hari, for what could be greater than this? Truly, there is nothing higher than this ancestral rite. Having heard these teachings, O Earth, the great sage Mārkaṇḍeya—mindful and wise—was reminded by you of the ancestral rites and of a hundred previous births. The Earth then inquired, “O Lord, who is this Gauramukha? Who was he in another life, and how did he recall and act upon these memories?” Śrī Varāha replied: In a previous birth, he was none other than Bhṛgu himself, and Mārkaṇḍeya, the great sage, is his descendant. It was declared by Brahmā that you would be awakened by your sons and attain a blessed state, and so Mārkaṇḍeya was reminded. He remembered all his past births, and recalling what had been done, he resolved to act. For twelve years, he performed the śrāddha rites for his ancestors. After completing this sacred duty, the sage began to recite hymns to Hari. At Prabhāsa, the holy place renowned in the three worlds, Gauramukha stood and praised the Lord, the destroyer of the Daityas. Gauramukha sang: “I praise Mahendra, the destroyer of the pride of foes, Śiva, Nārāyaṇa—the foundation of the knowers of Brahman—the primeval one who abides with the Sun, Moon, and Aśvins, the ancient slayer of Daityas, Hari, ever present. He who took the form of a fish at the destruction of the Vedas, whose great body upheld the earth, whose blazing tail shone like lightning—the first destroyer of the gods’ enemies. He who took the form of a tortoise for the churning of the ocean, bearing the great mountain—may that primeval lord, slayer of Daityas, protect me. “The great Boar, who entered the layers of the earth, the embodiment of sacrifice, worshipped by gods and siddhas—may he protect me. He who became the Man-Lion, imperishable through the ages, most formidable among yogis, fierce-faced and radiant, the jewel-dwelling destroyer of demons—may he protect us. “The great soul who, to destroy Bali’s sacrifice, assumed a hidden yogic form, marked by staff, stick, and deer skin, and crossed the earth with his foot—may he protect. He who conquered the world twenty-one times and gave it to Kaśyapa, the mighty son of Jamadagni, protector of the good, Hiraṇyagarbha, destroyer of demons—may he protect. “He whose original form is fourfold, marked by Hiraṇyagarbha, who, with forms beginning with Rāma, took many diverse shapes—the destroyer of demons—may he protect us. The god who, for the fear of Cāṇūra, Kaṃsa, and other demons, and for the safety of the gods, became Vāsudeva in every age, taking wondrous forms; and in every age, as Kalki, will restore the world’s order. “The eternal, Brahman-filled, ancient one, whose form is unseen by gods, siddhas, or demons who abandon knowledge, yet is worshipped in many ways—may he, with forms beginning with the fish, moving among beings, protect us. Salutations to the Supreme Person! Again and again, salutations to you—before and behind—lead me to liberation. Salutations to you!” As Gauramukha worshipped thus, the Lord, bearing discus and mace, appeared before the sage, whose mind was absorbed in devotion. Beholding the Lord, the sage’s awareness, undisturbed and rooted in his own self, rose up; having attained the eternal Brahman, his divine self entered dissolution—liberation from the cycle of rebirth.