In the sacred Varāha Purāṇa, the narrative unfolds with the description of the revered rites for honoring the ancestors. In this ritual, there is no need for a formal resolve; one simply addresses the ancestors directly, O beautiful one. The wise, mindful of unseen influences, recite mantras to ward off evil spirits, ensuring the sanctity of the proceedings. The ritual begins with the offering of an upper garment and a seat, showing respect and hospitality. After these gifts, the piṇḍa inquiry is performed—a solemn act of asking about the piṇḍa offerings. One then offers piṇḍas, those sacred balls of rice, to three generations, starting with the father. With self-control and reverence, an inexhaustible gift is placed into the hand of a brāhmaṇa, symbolizing the unending blessings bestowed upon the ancestors. As long as these three rice balls remain on the earth, the ritual continues. The performer purifies himself by touching water, becoming clean, and then offers waters of appeasement. These waters are known by the holy names Vaiṣṇavī, Kāśyapī, and Akṣayā. The third water, Akṣayā, is especially offered at the śrāddha, as declared in the scriptures. Such offerings satisfy both ancestors and gods—there is no doubt about their efficacy. The śrāddha should be performed according to rule, given to brāhmaṇas who excel in knowledge. If a twice-born performs śrāddha without proper mantras or rites, or if a brāhmaṇa lacking wisdom lifts the vessel, the ritual loses its merit. Thus, O blessed one, the unsurpassed rite for the ancestors has been described. And now, O Earth, what else do you wish to hear? With these words, the one hundred and ninetieth chapter, entitled "The Determination of the Śrāddha and Ancestor Rite," concludes. The story continues with a new section: the origin, offering, and mixing of madhuparka. After hearing many dharmas, carefully ascertained from the treatises on dharma, the Earth speaks: "Though I have heard much and often, I am not yet satisfied. For my own benefit, please reveal the secret. What substances are to be given, and to whom?" The Lord, in the form of Varāha, replies. He explains the origin and offering, and whatever is diminished thereby. He, along with Brahma and Rudra, brings about the dissolution of the world. Then, from the southern part of his body, a person emerges, O Earth. Brahma, who has arisen from Varāha’s body, questions him: "O god, this is subtle and light; it does not suit you." Thus, Brahma is born from Varāha, established in all actions. Varāha resolves this for Brahma, and likewise for Rudra. He explains the origin of madhuparka and its self-born nature. Brahma asks, "What is to be done with the madhuparka? Tell me this, without omission. What is the reason for the madhuparka, its giving, and its mixing as well?" Varāha replies: "O Brahman, he who attains the rite of giving madhuparka attains the highest state, where, having reached, he does not grieve. Those who obtain this rite follow my divine path." Taking the madhuparka, one should recite this mantra: "Om, this indeed, O divine Lord, is the essence of your body, the madhuparka, which brings liberation from worldly existence." Varāha continues, "I will now tell you something else; listen, O Earth. In this way, honey, curd, and ghee should be prepared equally. Having obtained them together, one should perform my dedicated actions." Thus ends the one hundred and ninety-first chapter in the glorious Varāha Purāṇa, named "The Origin, Giving, and Mixing of Madhuparka." Now begins the description of universal peace, following the account of the origin and giving of madhuparka, as the sacred narrative continues.