After completing one’s bath and anointing the body with earth, it is proper to invite Brāhmaṇas with sacred mantras. With great care, a married couple should be fed at the śrāddha ceremony, and, once honored, respectfully allowed to depart. Yet, it is warned that a foolish person who chews a tooth-stick on the new moon day—once the night has passed and the sun has risen—commits an error in conduct. On this day, after sunrise, one should perform shaving and trim the nails, ensuring cleanliness. Food must be prepared with special attention: it should be thoroughly cooked, purified, and cleansed. When the invited Brāhmaṇas arrive, they should be welcomed and offered pure water to wash their feet. Proper seats must be arranged for them, and only then should they be formally invited to partake. The host should then offer incense, a lamp, cloth, and water mixed with sesame seeds. To remove any faults associated with the line of guests, a circle of ashes should be drawn. At this point, no formal resolve or vow is necessary; the ancestors are to be addressed directly, with reverence. The wise should recite mantras to ward off malevolent spirits and impurities. After presenting an upper garment and a seat to the Brāhmaṇas, the ritual inquiry regarding the piṇḍa—the rice offering to ancestors—should be performed. Piṇḍas are then offered to three generations, beginning with one’s father. With self-control and devotion, the host should present to a Brāhmaṇa that which is considered inexhaustible. As long as the three rice balls remain on the earth, the host, having purified himself by touching water, should offer the sacred waters of appeasement. These waters are known by the names Vaiṣṇavī, Kāśyapī, and Akṣayā—the third is especially to be offered at the śrāddha, as prescribed by the rite. By such offerings, both the ancestors and the gods are satisfied—there is no doubt in this truth. The śrāddha should always be performed according to the rules, and offered to Brāhmaṇas who are distinguished in knowledge. If a twice-born conducts the śrāddha without mantras or proper rites, or if a Brāhmaṇa lacking knowledge lifts the ritual vessel, the ceremony fails to yield its full merit. Thus, O blessed one, has the unsurpassed rite for the ancestors been described. Now, O Earth, what more do you wish to hear? Here ends the one hundred and ninetieth chapter, entitled “The Determination of the Śrāddha and Ancestor Rite,” in the glorious Varāha Purāṇa. Now begins the section on the origin, offering, and mixing of madhuparka. Having listened to many teachings on dharma, gathered from the sacred treatises, the Earth spoke: “Though I have heard much and often, my heart is not yet satisfied. For my own benefit, please reveal the secret—tell me what substances are to be given, and to whom.” The Lord, in His boar form as Varāha, replied to the Earth: “I shall explain the origin and offering of madhuparka, and what is diminished thereby. Together with Brahma and Rudra, I bring about the dissolution of the world. Then, from the southern part of my own body, a person emerged, O Earth. Brahma, having arisen from my body, questioned me, saying, ‘O God, this is subtle and light; it does not suit you.’ Thus was he born from me, established in all actions. Here, O Brahman, I have resolved this matter, as I have for Rudra. The origin of madhuparka and the certainty of its self-born nature are thus established. What is to be done with the madhuparka? Tell me this, without omission.