In the sacred narrative, the ritual of offering to the ancestors is described with great care and reverence. First, the remnants of food—the leavings—are to be given, ensuring that this act is above reproach. The ritual practitioner, having purified himself and performed the necessary rites in the proper manner, then offers water for peace, accompanied by mantras and praise, standing with devotion. With heartfelt salutations, he honors the earth, the mother of the world, and the great mountain-bearing one. Through this offering of nivāpa, the devotee expresses his devotion to the beautiful goddess. He approaches the earth on his knees, bows respectfully to the foremost Brahmins, and presents a bed, ointment, and a bracelet to the goddess. After resting briefly, he proceeds to the place where the nivāpa offering is made. Using a vessel crafted from udumbara wood, he prepares water mixed with black sesame seeds. This water, purified by mantra, has the power to destroy all sins. When the departed have been duly dismissed, charity is given to a twice-born, further honoring the ritual. The practitioner then visits the Brahmins, even returning to his own home, extending offerings to ants and other beings, and dedicating these to the departed. Once all have eaten, and the poor and helpless are satisfied, the food given becomes inexhaustible for the giver, a blessing from the beautiful goddess. Purity is maintained everywhere among the four orders by means such as the rim and similar measures. With a resolve for righteousness, especially regarding the rites for the departed, the details of the ancestral offering are explained, both directly and to Narada. From that time onward, the ancestral sacrifice—śrāddha—takes its place among people. There is no doubt that such devotion leads to attaining the worlds of Shiva, Brahma, or Vishnu. Charity should be given in the third, seventh, and ninth months, marking important times for honoring the departed. With purity and composure, the practitioner invokes the ancestors, making offerings accompanied by mantras, for all four orders. When the rites for the departed are completed, and when the year has passed, the paternal grandfather, daughter-in-law, wife, relatives, and kin are remembered. The mourner weeps for a moment, then turns away, reflecting: "Whose is the mother, whose is the father, whose is the wife, and whose are the sons?" Yet, the funeral rites are performed with affection, acknowledging the mystery of relationships in this world. Once the funeral rites are completed, the relationship of fatherhood arises, encompassing the father, grandfather, and great-grandfather. Having spoken thus, the descendant of Atri explains the determination of the ancestral rite. Narada then observes that the law has been established for all four classes. The ancestral offering is to be performed in the month following the funeral, and likewise on each day. It is prescribed for Brahmanas, while for Shudras it is performed without mantras. These rites are constantly observed as śrāddha, known as naimiśrāddha. Having spoken thus, Narada, the foremost among the twice-born sages, affirms the intention and the origin of the śrāddha offering, addressing Mādhavi. Thus concludes the one hundred and eighty-eighth chapter, named "The Origin of the Śrāddha and the Piṇḍa Ritual," in the divine scripture of the Śrī Varāha Purāṇa. The story continues: Now begins the section on the origin of the piṇḍa ritual. The śrāddha has been recounted as it was performed, with all matters of purity and impurity. Yet, a doubt arises in Narada’s mind, and he turns to the Lord, seeking clarification and deeper understanding.