Then, after making offerings to the Brahmins, one should also remember to give at his own home, where he resides. Even the smallest creatures—ants and others—should not be forgotten, nor the share set aside for the departed ancestors. When all these beings have been fed, and when the poor and helpless are satisfied, then, O beautiful one, all the food so given becomes inexhaustible for the giver. Purity in these acts is maintained everywhere among the four orders of society, by means such as the rim and other prescribed methods. With a firm resolve for righteousness—especially in the rites for the departed—I have explained this in detail, directly to you and to Nārada as well. From that time onward, the ancestral sacrifice, the śrāddha, has been established among people. Let there be no doubt: by performing these rites, one attains the worlds of Shiva, Brahma, or Vishnu. Charity, too, should be given in the third, seventh, and ninth months. Having invoked the departed souls, the performer—pure and composed—should offer gifts accompanied by mantras, making offerings for all four orders. When the rites for the departed are completed, and when a full year has passed, the paternal grandfather, daughter-in-law, wife, relatives, and kin—all gather. After a moment of weeping, the performer turns away. Who is truly mother, who is father, who is wife, and who are sons? The funeral rites for the dead should indeed be performed with affection, yet in this world, who truly belongs to whom, and what are we to one another? Still, once the funeral rites are completed, the relationship of fatherhood arises—thus, the father, the grandfather, and the great-grandfather are honored. Having spoken thus, that descendant of Atri explained the resolve and purpose behind the ancestral rite. Nārada then said, “You have established the law for all four classes. The ancestral offering is to be performed in the month after the funeral, and likewise on each subsequent day. For Brāhmaṇas, the rites are prescribed with mantras; for Śūdras, they are performed without mantras. They constantly perform the śrāddha—this is called the naimiśrāddha.” Having spoken thus, the best of sages, Nārada, foremost among the twice-born, concluded his teaching. In this way, O Mādhavi, the intention for the offering and the origin of the śrāddha have been explained. Thus ends 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. Now begins the section on the origin of the piṇḍa ritual. The śrāddha has been described as it was performed, along with all matters of purity and impurity. Yet a doubt arose in Vasundharā’s mind, and she addressed the Lord: “O Lord, I have a question. Those who especially receive the portion meant for the departed—after eating it, by what act is the Brāhmaṇa or god freed from any remaining connection?” She continued, “Out of affection, and by the nature of women, I ask you, O Janārdana.” The Lord, assuming the form of Varāha, replied gently to Vasundharā, “Well asked, O Earth of beautiful form, what you inquire of me. O Devi, I shall tell you how the twice-born are delivered. For the purification of the body, one should undertake a fast. After performing the morning twilight rites and offering oblations into the fire, one should go to a river flowing eastward and bathe there according to the prescribed method. In a vessel made of udumbara wood, water should be prepared for peace-offerings. All the gods, beginning with Agni, should be satisfied with offerings, each according to their share.” Thus, the sacred tradition of the ancestral rites and the piṇḍa ritual was established and explained, ensuring purity, fulfillment of duty, and spiritual benefit for all who follow the path.