Our lineage, the ancestors explained, is intricately woven into hers; it is for the sake of śrāddha, the sacred rites for departed souls, that we remain here. Our presence is only for this period; when the rites are completed, we will depart for the ocean, returning to our destined realms. Upon hearing these words, the sage, who knew the past, present, and future but was overwhelmed by delusion, asked, “What is the rule here for her, by which you all, with sons, continue to exist?” The ancestors replied: “By the results of previous actions, each soul attains whichever downward path is due. Yet, through offerings of śrāddha—food, water, gifts, both regular and occasional—there is hope. Perhaps someone in our lineage may exist who would give us even a handful of water.” They described the ritual: “Especially in a sacred place, a handful of water mixed with sesame seeds is offered. The performer holds darbha grass, recites the three gotras and the names of ancestors. One handful is taken first, then two, then three, each remembered for the act of tarpaṇa, the ritual of satisfaction. At the end, the mantra 'Be satisfied' is recited, along with the prescribed mantras. First, one offers to the father; then, acting likewise, to the mother. In this way, to the maternal grandfather, to the ancestor in the gotra, and to the paternal grandfather. The ṛc 'madhuvātā' is recited as before, following the earlier sequence. Thus, for the maternal ancestors also, the wise should proceed in the same order.” The ancestors continued, “One should pronounce the gotra, saying, ‘We destroy those who eat without the sun.’ For the gotra, the mother, the great mother, and the goddess, in the act of 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, in the prescribed ritual acts, the first blessing is spoken, ensuring the imperishability of what is given. At the time of the father’s imperishability, the offering to the ancestors is also imperishable. Even water given with faith is considered to lead to endless benefit.” Having performed the śrāddha, the ancestors were delighted. They said, “Remain at ease, knower of the three times, for we now go to hell.” The sage reflected, “Because of the ripening of previous actions, O sage, those 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 went in silence, what is the certainty in this matter? Tell me—under what condition does a son’s śrāddha become fruitless here?” The answer came: “Hear from me, as I declare, what action of a man leads to this. If the substance 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.” The narrative then recalled how Rāma, son of Daśaratha, after slaying the lord of the Rākṣasas, Rāvaṇa, the terrible one with his followers, together with the pleased Sītā, granted her a boon. Gifts given in anger, even if accompanied by proper vessels, and śrāddha performed without a fee—this, I give to you, Trijaṭā. Hear from me, as I declare, what was given to the pleased Vāsuki. The fee appropriate to the sacrifice should be given; if the twice-born does not give it, the rite is incomplete. Śrāddhas performed by those unlearned in the scriptures, or rites without mantras, are fruitless. A disciple who does not bow with devotion to the guru, the giver of knowledge, falls short. “All has been given by me to you, O king of serpents, for a year. Tell me, then, about false performance—śrāddha, gift, and vow as well.” Thus, the sacred conversation unfolded, revealing the intricate rules, blessings, and pitfalls of ancestral rites, their fulfillment, and their failures.