In the sacred tradition of honoring the ancestors, the offering should be made at the appointed place for the forefathers, accompanied by the proper rituals and sacred chants. After this, one must cleanse the hands again and perform the necessary purification rites. From the food that the Brahmin partakes of, a portion must always be set aside for the departed souls, and this share should be given specifically for the one in whose name the rite is performed. If anyone obstructs this offering, they bear the grievous sin equal to that of slaying a teacher. Such an act destroys righteousness and leaves the departed unsatisfied. Conversely, if someone gives the food meant for the ancestors to relatives or kin instead, he stands as one who is false; despite seeing the act, he finds no satisfaction in it. But when one recognizes that the Brahmin is content with the cooked food, O Mādhavi, and sees that he has departed, the leavings should not be discarded. Instead, these remnants ought to be offered, and there is no fault in doing so. Once purified and having performed all rites correctly, water for the peace of the ancestors should be offered with mantras, and one should stand in devotion, offering praise. With reverence, salutations are offered to the earth, the mother of the world, the great one who bears mountains. Thus, through this act of offering nivāpa, performed by the devotee, O beautiful one, one must go down to the earth on the knees, bow to the foremost Brahmins, and then present a bed, as well as ointment and a bracelet, to the honored guest. After resting there for a moment, the devotee returns to the place of the nivāpa offering. Using a vessel fashioned from udumbara wood, water mixed with black sesame seeds should be prepared. This water, purified by mantra, is said to destroy all sins. Afterwards, having thus dismissed the departed with honor, charity should be given to a twice-born. Then, approaching the Brahmins—even in one’s own home—and extending offerings to ants and all other beings, as well as to the share of the departed, one ensures that all are fed. When everyone, including the poor and helpless, has been satisfied, all the food given, O beautiful one, becomes inexhaustible for the giver. By means such as the rim and similar customs, purity is maintained everywhere among the four orders of society. With a resolve for righteousness—especially concerning the rites for the departed—these details have been explained, both directly and to Narada. From that time forward, the ancestral sacrifice has been established among people. There should be no doubt that through these acts, one attains the worlds of Shiva, Brahma, or Vishnu. Charity should be offered in the third, seventh, and ninth months. After invoking the departed, remaining pure and composed, and making offerings with mantras for all four orders, when the rites for the departed are completed—especially at the close of the year—the paternal grandfather, daughter-in-law, wife, relatives, and kin gather. After a moment of weeping, the mourner turns away. One may ponder: “Whose is the mother, whose is the father, whose is the wife, and whose are the sons?” Yet, the funeral rites for the dead should always be performed with affection. In this world, who truly belongs to whom, and what are our bonds with one another? But it is after the funeral rites are completed that the relationship of fatherhood truly arises, and thus are honored the father, the grandfather, and the great-grandfather.