Having spoken thus, the descendant of Atri carefully explained the determination and proper conduct of the ancestral rites. Nārada, the wise sage, then spoke, acknowledging that the law for all four classes of society had been established. He clarified that the ancestral offering was to be performed in the month following the funeral, as well as on each day thereafter. For Brāhmaṇas, this rite was prescribed with the proper mantras, while for Śūdras it was performed without mantras. These rites were to be performed constantly, and this ongoing observance was called the naimiśrāddha. Having thus explained, Nārada, the foremost among the twice-born sages, summarized the intention behind the offering and the origin of the śrāddha ritual to Mādhavi. With this, the one hundred and eighty-eighth chapter, entitled "The Origin of the Śrāddha and the Piṇḍa Ritual," concluded in the divine scripture of the Śrī Varāha Purāṇa. The narrative then continued with the section on the origin of the piṇḍa ritual. It was said that the śrāddha had been heard as it was performed, including all matters of purity and impurity. At this point, a doubt arose in Vasundharā’s mind, and she addressed the Lord, asking for clarification. She wondered about those who received the portion intended for the departed—after eating it, by what act was the Brāhmaṇa or the god freed from its effects? Out of affection and the nature of women, she asked Janārdana to explain. The Lord, assuming the form of Varāha, replied to Vasundharā, praising her question and promising to explain how the twice-born are delivered. He said that for purification of the body, one should undertake a fast. After performing the morning twilight rites and offering oblations to the fire, one should proceed to a river flowing eastward and bathe there according to prescribed methods. In a vessel made of udumbara wood, water should be prepared for peace-offerings. All the gods, beginning with Agni, must be satisfied with offerings, each according to their share. At that time, a cow should be given, for such a gift destroys sin. If food meant for the departed is placed in the belly of one who has died, he attains the state of a rakshasa and is thus freed from sin. Mādhavi was told that gifts of cows, elephants, horses, and wealth—extending even to the ocean—should be given. He who performs expiation, who is certainly a twice-born endowed with knowledge and always engaged in Vedic study, delivers others. Such a person delivers himself and the donor, without any doubt. At the time of divine rites, at birth, under the birth-star, during śrāddha, and on festival days, one who is learned in the Vedas, who has bathed for vows, and who is constantly devoted to many duties, who is endowed with forgiveness, learned in the scriptures, and devoted to non-violence—gifts should be given to such a brāhmaṇa, for he is fit to deliver. But if a brāhmaṇa who accepts gifts is like a well or a pit, he leads the donor downward. Seeing such a person, the ancestors become hopeless and quickly go to hell. Therefore, gifts should not be given to the unworthy. In the land of Avanti, there once lived a king who was exceedingly righteous. The king’s priest was Candrasharma, a foremost Brahmin. Every day, the king gave cows to Brahmins. After much time had passed, Medhatithi, the king’s son, summoned Brahmins for his father’s śrāddha ceremony. When Medhatithi saw the Brahmins who had arrived, he felt afflicted by impurity. Nevertheless, he performed the śrāddha according to the proper rites, carefully offering the rice balls. Among the Brahmins present at that time was one named Golaka.