The wise, it is said, should speak truthfully when their words bring joy to others. Yet, if the truth would cause pain, it is better to remain silent. Pleasant words, too, are not always to be spoken—if they are not beneficial, one should refrain from uttering them. In such cases, even if beneficial words are harsh or unpleasant, they are to be preferred. Thus, for the welfare of all beings—both in this world and the next—a discerning person should shape their actions, thoughts, and speech accordingly. Now, Aurva continued, when a son is born, the father, still clothed, should bathe as a rite of purification. At this time, the proper birth ceremony and an auspicious śrāddha should be performed. With focused mind and without distraction, the father should honor and feed pairs of gods, ancestors, and twice-born men. Facing east or north, he should offer balls of food made from curds, unbroken rice, and barley, accompanied by water for the deities, or with his own body as the offering. By performing this śrāddha, the group of ancestors known as the Nāndīmukhas is pleased. Such rites should always be observed by men at auspicious times of increase. These rites are not limited to the birth of a son alone. They are also to be performed at weddings of daughters and sons, when entering a new house, at the naming of children, the first cutting of hair, and similar milestones. At the parting of the hair, or upon first seeing sons and other significant occasions, the householder should, with devotion, worship the Nāndīmukha ancestors. Having described the order of ancestor worship, which follows ancient custom, Aurva then addressed the procedures for funeral rites. After a person passes away, the body is to be bathed with pure water, adorned with garlands and ornaments, and then burned outside the village. The relatives, still clothed, should then bathe in a pool of water. Standing together and facing south, the relatives offer handfuls of water, saying, “For this one.” When the stars become visible in the evening, the family, together with cows, re-enters the village. They then lie upon 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 during these days, Brahmins should be fed, for as the relatives eat, the departed are thus satisfied. On the first, third, seventh, and ninth days, after discarding their garments and bathing outside, the family offers water mixed with sesame seeds. On the fourth day, the bones of the departed are gathered, and after this, it is permitted to touch the limbs of relatives. Those eligible for all the rites may use the same water, except for ointments, flowers, and similar enjoyments. It is permitted for those of the same lineage to share a bed, sit, and eat together, but after the ashes and bones have been collected, there is to be no further union with women. For a child, someone abroad, one who has 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 Brahmins and Kshatriyas, this impurity lasts twelve days; for Vaishyas, half a month; and for Shudras, a full month. If desired, on the last day, Brahmins who are not related may be fed, and a rice-ball is offered on darbha grass to the departed in the presence of remnants. Water, weapons, goads, and a staff are then touched in order by the castes, after the Brahmins have eaten and at the end of the purification. Thereafter, one should resume the duties prescribed for one’s own caste and live by lawful means. On the day of death, the ekoddiṣṭa rite is performed—this is done without invitation or elaborate rituals, being solely ordained by fate. In this rite, one libation of water and one sacred thread are offered, and a rice-ball is presented 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 concludes the rite, which is prescribed for a year. The sapiṇḍīkaraṇa, which merges the departed with the ancestors, is then performed—either after a year, six months, or twelve days, as appropriate. Four vessels are used, containing sesame, fragrance, and water: one for the departed, three for the ancestors. The contents of the vessel for the departed are poured into the three ancestral vessels. Thus, the departed attains the status of ancestor and is henceforth worshipped with all the rites of śrāddha, honoring the previous ancestors. The right to perform these rites falls to the son, grandson, great-grandson, brother, or brother’s offspring, or any member of the sapiṇḍa lineage. In the absence of these, anyone from the same water-offering lineage, or those related through the mother’s side, may perform the rites. If both family lines are extinct, women may perform the rites, along with those who are sapiṇḍas of the father and mother, or of the same water-offering group. If there are no relatives or property, the king should ensure the rites are performed for the departed. There are three kinds of rites: earlier, intermediate, and later. The earlier rites are those from cremation to the twelfth day; the intermediate are the monthly and ekoddiṣṭa rites; and the later rites are those performed for the ancestors after sapiṇḍīkaraṇa. The son and others should perform both the earlier and later rites, or, in their absence, 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. Aurva then explained the significance of śrāddha. By performing śrāddha with faith, one pleases Brahmā, Indra, Rudra, the Aśvins, the Sun, Agni, the Vasus, the Maruts, the Viśvedevas, the groups of ancestors, lineages, humans, and animals. Indeed, all the world is pleased—including reptiles, groups of sages, and all other beings known as bhūtas—when śrāddha is performed with faith. On the fifteenth day of the dark fortnight each month, as well as on the aṣṭakā days, one should perform the desired śrāddhas at the proper times. Whenever suitable materials or a distinguished Brahmin is available, the rite should be performed, especially during the sun’s southern course. It is also auspicious to perform śrāddha at the solstice, during eclipses of the moon or sun, or when the sun enters a new zodiac sign. During afflictions by stars or planets, upon seeing bad dreams, or at the coming of new grain, voluntary śrāddhas are recommended. When the new moon falls under the conjunction of the stars Maitra, Vishakha, or Swati, the ancestors are satisfied for eight years by the offerings. When the new moon occurs in Pushya, Rudra, or Punarvasu, the ancestors who are honored then are satisfied for twelve years. On the new moon in the constellation Vasavajaikapada, those who seek to satisfy their ancestors, or on the new moon in Varuna, achieve a satisfaction for their ancestors that even the gods find difficult to obtain. When the new moon falls in any of the nine constellations, then too the offering to the ancestors brings satisfaction. Thus, the wise and devoted householder, attentive to the prescribed rites, brings joy and lasting benefit to both the living and the departed, upholding the ancient customs and ensuring the welfare of all.