Lying upon a bed of sacred kuśa grass, the departed is placed so that he does not gaze in any direction. With deep affection, the family invites the twice-born—those revered as the earth-gods—to recite the holy prayers. At this solemn time, the gift of a cow is especially praised, for it is said to bring great benefit in the next world. By giving such gifts, the performer of the rites is swiftly freed from sin. Afterwards, the divine sound is gently whispered into the right ear of the departed. Seeing him distressed and following the path set forth by the sages, the mantra is recited to grant release from all worldly existence: “Om, accept from me this purest madhuparka, the foremost, which destroys worldly existence, equal to nectar.” With this sacred formula, the madhuparka offering is made. Thus, when the life-breath departs in this manner, the soul does not return to worldly existence. Then, the mourners go to a great tree, gathering many kinds of fragrant substances. These, along with other auspicious items that bestow unfailing brilliance, are arranged for the departed. After invoking the sacred waters and other holy elements, a ritual bath is given. The waters of Kurukshetra, the Ganga, the Yamuna—the best of rivers—as well as the Gandaki, the auspicious Bhadra, the Sarayu, and all the holy places on earth, along with the four great oceans, are invoked in spirit. A sacred cloth, representing these holy waters, is placed above the departed, with its southern tip at his head. Meditating on the divine, fire-faced deities, and taking fire in hand, the family acknowledges that, whether knowingly or unknowingly, a most difficult act is being performed—one bound with righteousness and unrighteousness, enveloped by greed and delusion. At the appointed time, the blazing fire is placed at the head. Thus, O son, is the rite of purification for the four classes. Naming the deceased, the funeral cake is offered upon the earth, marking the fulfillment of duty. So ends the chapter entitled “The Origin of Śrāddha” in the divine Śrī Varāha Purāṇa. Now begins the section on the origin of the piṇḍa-rite of śrāddha. The question is raised: “You are the god of gods, the lord of the worlds, unattached—how should this rite be performed?” Śrī Varāha replies: When the lifespan has ended, one should perform the third ritual bath in the waters of a river. Then, a ball of food is offered, and thirty handfuls of water are given in libation. In other places, offerings are made on the seventh day after the bath. On the tenth day, garments are purified with alkali and other cleansing substances. On the eleventh day, the ekoddiṣṭa rite is performed according to rule; this is prescribed for people of all four varṇas, O Mādhavi. Having bathed and become pure, the performer joins the departed with the ancestors, following the word of Brahmā. Impure substances are gathered and removed, and service is rendered to the fallen and to Śūdras, O beautiful one. Reciting the name of the deceased, for whom the rite is performed, and approaching the invited Brāhmaṇa with humility and concentration, the performer acknowledges, “You have gone to the heavenly world, as ordained by Death.” After sunset, one should go to the house of a Brāhmaṇa. There, massaging his feet with devotion, one seeks the benefit of the departed. As long as the mourner remains there, he observes the enjoyment that is believed to come to the departed soul, fulfilling the sacred traditions handed down through the ages.