In ancient times, it was taught that those who honor the gods and sages with proper worship, who offer water and food to their ancestors, and who treat guests with respect, attain the highest realms. Such devotion opens the doors to worlds of supreme bliss. Equally, one who speaks wisely—whose words are measured, pleasant, and timely, and who possesses self-control—finds entry into realms of endless delight, worlds that never diminish. The wise, modest, patient, faithful, and humble reach the exalted domains of those blessed with knowledge, noble lineage, and age. A learned person knows when to pause his studies: during untimely thunder, on festival days, during periods of impurity, and at eclipses or similar occasions. He who calms the angry, holds no enmity toward relatives, consoles the fearful, and lives virtuously is so elevated that even heaven seems a small reward for him. Practical wisdom guides daily life: in rain or under the sun, one should carry an umbrella; at night or in the forest, a staff; and always, to protect the body, one should wear footwear. When walking, the wise do not gaze upward, sideways, or far ahead, but keep their eyes on the ground, observing only the space a yoke’s length before them. With self-control, if one avoids all causes of fault, he never suffers loss of virtue, wealth, or desire. A wise man, devoted to good conduct, learned and disciplined, remains unstained even among the wicked. He speaks kindly even to those who are harsh, and with a heart full of friendship, liberation is within his grasp. Those who are free from passion, anger, and greed, and who are steadfast in good conduct, sustain the earth by their influence. Thus, the wise should speak the truth only when it brings joy to others; if truth causes pain, silence is best. If something pleasant is not beneficial, it should not be spoken; instead, words that are beneficial—even if unpleasant—are preferred. For the welfare of all beings, both in this world and beyond, one who is discerning should act, think, and speak accordingly. Once, the sage Aurva explained the proper rites at the birth of a son. When a child is born, the father, still clothed, should bathe and perform the birth ceremony and the auspicious śrāddha. He should honor and feed pairs of gods, ancestors, and twice-born men, with a focused mind, free of distraction. Facing east or north, he offers balls of food made with curds, unbroken rice, and barley, accompanied by water for the deities or with his own body. By this śrāddha, the group of ancestors known as Nāndīmukha is pleased. Men should perform this rite whenever there is increase or auspiciousness: at weddings of daughters and sons, when entering a new house, at the naming of children, at the first cutting of hair, and at similar ceremonies. At the parting of the hair and at the first sight of sons and others, the householder should worship the Nāndīmukha ancestors with devotion. Having described the order of ancestor worship—an ancient custom—Aurva then explained the funeral rites. After bathing the corpse with pure water and adorning it with garlands and ornaments, the body is burned outside the village. The mourners then bathe, still clothed, in a pool of water. Facing south, wherever they stand, the relatives offer handfuls of water, saying, “For this one.” When the stars appear and the mourners re-enter the village with the cows, they lie on a bed of grass on the ground and perform the rite of the funeral fire. Each day, a ball of food is offered on the earth to the departed, and the family eats food without meat during the day. If hunger persists, feeding Brahmins is performed, for as the relatives eat, the departed are satisfied. On the first, third, seventh, and ninth days, after discarding garments and bathing outside, water mixed with sesame seeds is offered. On the fourth day, the bones are gathered; after this, touching the limbs of relatives is permitted. Those eligible for all the rites use the same water, except for ointments, flowers, and similar enjoyments. Sharing a bed, sitting, and eating together are allowed among those of the same lineage, but after the collection of ashes and bones, there is no further union with women. For a child, one abroad, one fallen, or a sage who has died, purity is immediate or as desired, especially in cases of death by water, fire, or hanging. For ten days after a relative’s death, the family abstains from eating food; giving and receiving gifts, sacrificial offerings, and recitation of sacred texts are suspended. For a Brahmin, impurity lasts twelve days; for a Kshatriya, also twelve; for a Vaishya, half a month; and for a Shudra, a full month for purification. On the last day, if desired, unrelated Brahmins may be fed, and a rice-ball is offered on darbha grass to the departed, in the presence of remnants. After the Brahmins have eaten, water, weapons, goads, and a staff are touched in order by the castes, marking the end of purification. Then, one resumes the duties prescribed for one’s own caste, living by lawful means. On the day of death, the ekoddiṣṭa rite is performed—without invitation or other rituals, solely ordained by fate. At this rite, a libation of water and a sacred thread are given, and a rice-ball is offered to the departed after the Brahmins have eaten. Among the sacrificer and the twice-born, a question is asked: “Is it inexhaustible for the one who has no son?” This marks the conclusion. The ekoddiṣṭa rite is thus prescribed for a year. At the end of this period, the sapiṇḍīkaraṇa ceremony is performed, either in the year, the sixth month, or on the twelfth day. Four vessels—filled with sesame, fragrance, and water—are used: one for the departed and three for the ancestors. The vessel for the departed is poured into the three ancestral vessels, signifying his joining the ancestors. Thereafter, he is worshipped with all the rites of śrāddha, honoring the previous ancestors. A son, grandson, great-grandson, brother, or brother’s offspring, or any member of the sapiṇḍa lineage, may perform the rites. If none are present, anyone of the same water-offering lineage, or those related through the mother by rice-ball or water, may perform the rites. If both family lines are extinct, women may perform the rites with those who are sapiṇḍas of the father and mother, or of the same water-offering group. If included in the group, the king should ensure the rites are performed for the departed if there are no relatives or property. These rites are of three kinds: earlier, intermediate, and later. The rites from cremation to the twelfth day are called earlier; the intermediate are the monthly and ekoddiṣṭa rites. When the departed attains ancestorhood after sapiṇḍīkaraṇa, the rites performed for the ancestors are called later rites. With those who are sapiṇḍas of the father and mother, or of the same water-offering group, or included in the group, the king who inherits the property should perform them. The earlier rites should be performed by the son and others, and the later rites as well—or by the daughter’s son or his descendants. On the day of death, the later rites should also be performed for women, every year according to the ekoddiṣṭa procedure. Thus, Aurva instructed the king to hear about the later rites and how and by whom they should be performed according to the prescribed rule, so that the sacred traditions may be upheld and ancestors honored with reverence.