When people perform their duties with devotion and honor their ancestors, the ancestors, pleased by such conduct, bestow the cherished wishes of the mind. These ancestors, who move freely across the three worlds and increase the power of yoga, are truly capable of granting blessings. At this moment, the wise sages turned to Sūta and praised his deep understanding. “O Sūta, you have described the procedure for śrāddha so well. We have listened to the rites as proclaimed by the ancient sages,” they said. “You have explained the details at length. Now, O most learned one, please tell us the remaining aspects, as understood by the sage.” Sūta, addressing the assembly of brāhmaṇas, replied, “O blessed ones, listen as I recount the sage’s opinion regarding śrāddha in detail. I have already spoken about śrāddha and its proper procedure. Now, in due order, I will explain what remains, particularly concerning the brāhmaṇas.” He continued, “Brāhmaṇas must never doubt these teachings, for they are supremely pure. Examination is always prescribed in both divine and ancestral rites. If faults are observed in someone, or if the virtuous avoid him, or if one knows by association, such a person should be carefully avoided.” Sūta emphasized, “A wise person should always examine an unknown brāhmaṇa at a śrāddha, for perfected beings, assuming the form of brāhmaṇas, roam this earth. Therefore, when a guest arrives, one should approach with joined palms and honor him with water for washing the feet, anointing, and food.” He explained further, “The gods and masters of yoga, taking various forms, wander this earth up to the ocean’s edge, protecting people with righteousness. After honoring a guest, a man should offer condiments, eatables, and fruit to the brāhmaṇa guest.” Sūta then described the fruits of various offerings: “By offering milk, one attains the merit of an Agniṣṭoma sacrifice; by clarified butter, one gains auspicious vision, as from a sixteen-day rite; by honey, the fruit of an Atirātra sacrifice is obtained. Whoever, with faith, feeds brāhmaṇas with all that is desired, attains all rewards. He who honors all brāhmaṇa guests enjoys the fruit of all sacrifices.” “But if a person, upon receiving a guest at a śrāddha or divine rite, disregards him, the gods abandon him, just as an officiating priest abandons a worthless offering. The gods, the ancestors, and Fire truly enter those twice-born ones and partake, in order to grant favor to the world. If not honored, these powers burn; if honored, they grant desires. Therefore, one should always honor guests, even with all one’s possessions.” Sūta then described who should be recognized as guests: “A forest-dweller, a householder, one who comes to the house, children, the weary, and an ascetic—all these should be recognized as guests. One who comes as a supplicant is a guest, and one who does not beg is also a guest. Among guests, the uninvited guest is the highest and is called the true guest.” He clarified, “A guest is not fierce, nor mixed, nor ignorant, nor one who knows distinctions; neither are they virtuous, nor prosperous, nor a servant, nor one who simply follows conduct. To those who are thirsty, weary, lost, or greatly hungry, one desiring the fruit of sacrifice should respectfully give.” Sūta spoke of sacred places: “Having ascended the heights of Bhrigu, gone to the holy Sarasvati, and to the divine river Ganga, as well as to the rivers arising from the Himalayas and others honored by sages, to lakes, sacred fords, and the nine-flowing rivers—having gone to these, one is freed from sins and is always honored in heaven.” He then explained the rules of ritual purity: “Ten nights of impurity are prescribed for death and birth, especially for a Brahmin; twelve nights for a Kshatriya; for a Vaishya, half a month; a Shudra is purified after a month. For all castes, impurity due to a woman who fetches water is removed in three nights; this also applies to a woman in childbirth, and for those who handle corpses or dogs.” “Touching the naked or those who carry the dead brings impurity; after bathing with clothes and applying clay twelve times, one is purified. After sexual union, nine applications of clay are prescribed. After washing the hands with clay, a man should perform the rite of purification. After washing the hands with water and bathing again with clay, and applying clay to the private parts twice, the wise should again use clay. Thus, the rule of purification is always observed among all castes; for washing hands and feet, clay should be applied three times.” Sūta distinguished between forest and village practices: “This is the rule of purification in the forest. In the village, three applications of clay are prescribed for the feet, and likewise three for the hands. Fifteen applications of clay are prescribed for the hands and other limbs in the case of defilement. If the place of impurity is uncertain, one should use clay, and finally, water.” He warned, “If one covers the neck or head, or walks in the street with soiled feet, and does not cleanse the feet—even if one has rinsed the mouth—one remains impure. After rinsing a vessel and setting it aside, one should sip water and perform sprinkling again; the same applies to any other substance.” Sprinkling, Sūta explained, should be done for flowers, grasses, and offerings. For substances brought from elsewhere, after placing them down, one should sprinkle again. Whatever has been sprinkled should be taken up during a śrāddha or for the gods, and again on the altar, taken from the north and discarded to the south. If there is interruption or reversal in rites for the gods or ancestors, one should trace the southern altar with the right hand. “With both hands,” Sūta instructed, “one should perform the auspicious acts for the gods and ancestors, as well as in cases of disturbed sleep, and after urination or defecation. After spitting clearly, after eating and putting on upper garments, upon touching leftovers, and after washing the feet, one should act accordingly. After discarding water, after speaking harshly, when impure, or when in doubt, and whenever the topknot is untied, one should act in the same way. If, out of confusion, one sips water without the sacred thread, or upon touching the lips or teeth, or seeing those who dwell at the end of the village, one should follow these same acts of purification.” Thus, Sūta described in detail the remainder of the śrāddha procedure and the essential rules of honoring guests, maintaining purity, and the conduct that upholds the sacred traditions.