Those who are endowed with strength, it is said, ascend to the heavenly realms; but for those who lack power, what path is there for them to follow? Yet, even the powerless can attain the highest state if their sons honor them with offerings of svadhā—ritual acts of remembrance and sustenance for the ancestors. O knower of the three times, you have seen with your divine vision those who have reached heaven through such means. Now, among the śūdras too, whether their lineage follows the direct or reverse order, there are those who perform the śrāddha rites. When a brāhmaṇa inquired about this, the reason was explained: “O dear one, your own lineage also does not exist as prescribed by fate. Tell me everything, and if my word is true, I will do as you say.” Continuing, he spoke: “Those who dwell within my body are but thin mosquitoes. For them, I am the thread-mantra; I am made of thread for their sake, once before. There is a maid named Prabhāvatī, always entrusted with sending messages to the queen. Our lineage is the thread of hers; for the sake of śrāddha, we exist only during this period, and then we will go to the ocean.” Hearing these words, the sage endowed with the vision of past, present, and future was overcome by confusion and asked, “What is the rule here for her, by which you all, with sons, exist?” The answer came: “By the results of previous actions, each soul attains whatever path, even downward ones. Yet, offerings of śrāddha—food, water, and gifts, whether regular or occasional—may bring benefit. Perhaps, in our lineage, someone may exist who would grant us even a handful of water. Especially in a sacred place, a handful of water mixed with sesame seeds, offered with darbha grass in hand, and the recitation of the three gotras and the names of the ancestors, brings great merit. One handful is taken first, then two, and three in all, for the act of tarpaṇa—satisfying the ancestors with water. At the end, the mantra ‘Be satisfied’ is recited, along with the prescribed formulae. “First, one should offer to the father; then, in the same way, to the mother. Similarly, offerings are made to the maternal grandfather, to the ancestor in the gotra, and to the paternal grandfather. The ṛc ‘madhuvātā’ is recited in the same manner as before, following the established order. For the maternal ancestors too, the wise proceed in the same sequence. “One must pronounce the gotra, declaring, ‘We destroy those who eat without the sun.’ For the gotra, the mother, the great mother, and the goddess, these acts are performed in the seating, in the intention for the arghya vessel, in the offering of the rice ball, and in the act of washing. For the gotra, the great mother, and the goddess, all ritual acts are completed as prescribed. The first blessing is spoken, ensuring the imperishability of what is given. When the father’s imperishability is invoked, the offering to the ancestors becomes imperishable as well. Even water offered with faith is said to bring endless benefit. “When the śrāddha was performed, the ancestors were always delighted. They said, ‘Remain at ease, knower of the three times, for now we go to hell.’ Because of the ripening of previous actions, O sage, the ancestors whom I saw here at this holy place had come and stayed for a long time. Many were of tranquil mind, and many were troubled. “As they departed in silence, a question arose: what is certain in this matter? Under what condition does a son’s śrāddha become fruitless here? Hear from me, as I declare what actions lead to this. If the offering is impure or given to an unworthy recipient, it results in great sin. If it lacks sesame, mantras, or kuśa grass, it is said to be demonic. “Thus, O Rāma, son of Daśaratha, after you had slain the lord of the Rākṣasas, these truths were revealed.