At the conclusion of the ritual, the practitioner recites the mantra “Be satisfied,” along with the other prescribed mantras, to complete the offering. The sequence of honoring begins with the father, to whom the first offerings are made; then, in the same manner, the mother is honored. Following this, the offerings are extended to the maternal grandfather, to the ancestor belonging to the family’s gotra, and likewise to the paternal grandfather, each in their proper order. For each, the ṛc hymn “madhuvātā” is recited just as before, maintaining the established sequence. The wise are instructed to proceed in this same order for the maternal ancestors as well, ensuring that no one is omitted from the ritual remembrance. At each stage, the gotra is pronounced, and the declaration is made: “We destroy those who eat without the sun,” emphasizing the sacredness and discipline of the rite. This invocation is made for the gotra, the mother, the great mother, and the goddess, especially at the moment of seating the honored guests—whether ancestors or deities. Throughout the ritual, whether in the intention for the arghya vessel, the offering of the rice ball, or the act of washing, the gotra, the great mother, and the goddess are remembered and invoked in the prescribed ways. The first blessing is then spoken, a benediction that ensures whatever is given in this ritual becomes imperishable. It is taught that when the father receives the blessing of imperishability, the offerings made to all ancestors become imperishable as well. Even water, if given with faith, is said to yield endless benefit to both giver and recipient. Having performed the śrāddha in this manner, the ancestors are always delighted. They say, “Remain at ease, knower of the three times, for now we go even to hell.” This is the power of the offering: even ancestors bound by the consequences of their past actions, who have come and stayed at this holy place for a long time, receive comfort. Among these ancestors, some are tranquil in mind, while others are troubled. As they depart in silence, a question arises: what determines the outcome of such offerings? Under what conditions does a son’s śrāddha become fruitless? The answer is revealed: If the substance offered is impure, or given to an unworthy recipient, it brings great sin. If the śrāddha lacks sesame seeds, the proper mantras, or kuśa grass, it is said to be demonic and inauspicious. Thus, even Rāma, son of Daśaratha, after slaying the lord of the Rākṣasas—Rāvaṇa, the terrible one, together with his followers and the pleased Sītā—offered boons. To Sītā, pleased by his words, the Lord granted a boon, teaching that gifts given in anger, even if accompanied by proper vessels, and śrāddha performed without the proper fee, are not fully meritorious. This, he declared to Trijaṭā. The teaching continues: the fee appropriate to the sacrifice must be given. If the twice-born does not offer it, or if the śrāddha is performed by one unlearned in the scriptures or without the proper mantras, the ritual loses its sanctity. A disciple who does not bow with devotion to the guru, the giver of knowledge, also fails in his duty. All offerings and knowledge were thus given by the sage to Vāsuki, the king of serpents, for a year. The sage then inquires about false performance—when śrāddha, gifts, and vows are done in pretense or with faults. He explains: those who, having stolen or tampered with the offerings, partake of their fruits, or those who observe the vow of silence for their own gain, must return again, seeking fulfillment. The knower of the three times then says: “Until you are satisfied, remain steady, having seen—be firm. Wait for the period of time until my return.” Out of compassion, the sage declares, “Today, I abandon my vow for your sake. With her, I shall perform the śrāddha according to proper rite.” When the king saw the sage arrive suddenly nearby, he fell to the ground, placing the sage’s feet upon his own head in reverence. The king said, “I shall always perform sacrifice whenever you come to my house. Here is water for washing your feet, here is arghya, here is madhuparka, and here is this cow.” The sage, accepting these gifts quickly, spoke promptly, thus continuing the sacred tradition.