After the passing of a loved one, the prescribed rites begin with reverence and care. The body is first bathed in pure water, adorned with garlands and ornaments, and then taken outside the village to be consigned to the funeral fire. Once the cremation is complete, the mourners, still clothed, immerse themselves in a nearby pool to purify themselves. Standing together, the relatives, facing south, offer handfuls of water, saying, “For this one,” as a gesture of respect and farewell. At the appearance of the evening stars, they re-enter the village, accompanied by cows, and then, lying upon a bed of grass on the ground, they perform the final rites associated with the funeral fire. Each day, a ball of food is placed upon the earth as an offering to the departed soul, and the family sustains themselves with simple fare, abstaining from meat during the day. Should hunger persist, the feeding of Brahmins is performed, for as the relatives partake in such offerings, the departed are believed to find satisfaction. On the first, third, seventh, and ninth days, after discarding their mourning garments and bathing outside, the mourners offer water mixed with sesame seeds. On the fourth day, they gather the bones of the departed, and only after this ritual may they touch the limbs of their relatives. All those entitled to perform these rites use the same water for purification, though ointments, flowers, and other enjoyments are to be set aside during this time. Sharing a bed, sitting together, and eating together are permitted among those of the same lineage. Yet, after collecting the ashes and bones, there is to be no further union with women. Purity is restored immediately, or as desired, in the case of the death of a child, someone abroad, one who has fallen, or a sage, and also in cases of death by water, fire, or hanging. For ten days after the loss of a relative, the family refrains from eating regular food, giving or receiving gifts, performing sacrifices, or reciting sacred texts. For Brahmins and Kshatriyas, this period of impurity lasts twelve days; for Vaishyas, half a month; and for Shudras, a full month is required for purification. On the final day, if desired, Brahmins who are not relatives may be fed, and a rice-ball is offered upon darbha grass to the departed, in the presence of remnants of food. At the close of the purification, after the Brahmins have eaten, water, weapons, goads, and a staff should be touched in succession by the castes. Thereafter, each person resumes the duties appropriate to their caste, living by lawful means as prescribed for Brahmins and others. On the day of death, the ekoddiṣṭa rite is performed without invitation or additional ceremonies, for it is ordained by fate alone. In this rite, a single libation of water and a sacred thread are given, and after the Brahmins have eaten, a rice-ball is offered to the departed. At the end, a question is posed among the sacrificer and the twice-born: “Is it inexhaustible for the one who has no son?” This ekoddiṣṭa rite continues for a year. At the conclusion of this period, the sapiṇḍīkaraṇa ceremony is performed, either after a year, in the sixth month, or on the twelfth day, as appropriate. Four vessels containing sesame seeds, fragrance, and water are used—one for the departed and three for the ancestors. The contents of the vessel for the departed are poured into the ancestral vessels, signifying that the departed has now joined the ranks of the ancestors and should henceforth be honored alongside them in the śrāddha rites. The responsibility for these rites falls upon the son, grandson, great-grandson, brother, or brother’s offspring, or any member of the sapiṇḍa lineage. If none of these are present, then anyone of the same water-offering lineage, or those related through the mother by rice-ball or water, may perform the rites. Should both family lines be extinct, women of the sapiṇḍa group or the same water-offering lineage may undertake the rituals. If there are no relatives and no property, the king himself should ensure the rites are performed for the departed. These rites are of three kinds: the earlier rites, from cremation to the twelfth day; the intermediate rites, including the monthly and ekoddiṣṭa observances; and the later rites, performed for the ancestors after the sapiṇḍīkaraṇa. The son and his kin should perform both the earlier and later rites, though the daughter’s son or his descendants may also fulfill these duties. On the day of a woman’s death, the later rites should be performed yearly, following the ekoddiṣṭa procedure. Having described the sequence and performers of these rites, the sage Aurva explains the great merit of śrāddha. When this rite is performed with faith, it 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 beings—reptiles, sages, and spirits—are pleased by śrāddha performed with devotion. Aurva further instructs that on the fifteenth day of the dark fortnight of 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 present, the rite should be performed, especially during the sun’s southern course, at the solstice, during lunar or solar eclipses, or when the sun enters a new sign of the zodiac. Voluntary śrāddhas are also recommended during planetary afflictions, after bad dreams, or when new grain is harvested. Offerings made on certain days bring special satisfaction to the ancestors. When the new moon coincides with the stars Maitra, Vishakha, or Swati, the ancestors are pleased for eight years. If the new moon falls in Pushya, Rudra, or Punarvasu, their satisfaction endures for twelve years. Even the gods find it difficult to attain the satisfaction given to ancestors when the new moon is in Vasavajaikapada or Varuna. In all nine auspicious constellations, offerings at the new moon bring lasting contentment to the ancestors. This wisdom, once sung by Sanatkumara to the devoted Ila, reveals further auspicious times: the third day of the bright half of Vaishakha, the ninth of the bright half of Karttika, the thirteenth and fifteenth days of the dark half of Nabhasya, and in Magha. These days, marking the beginnings of the ages, are of endless merit, as are the occasions of eclipses, the three Ashtakas, and the two solstices. On these sacred occasions, one should offer water mixed with sesame seeds to the ancestors. Such an offering is said to bestow the merit of a thousand years—a secret cherished by the ancestors themselves. The fifteenth day of the dark half of Magha, when joined with the constellation Varuna, is supreme for ancestor worship, and if Dhanishtha is also present, offerings at this time satisfy the ancestors for ten thousand years. Should the early Bhadrapada constellation also coincide, the ancestors receive supreme satisfaction, resting content for a thousand ages. Bathing in the holy rivers—Ganga, Shatadru, Yamuna, Vipasha, Sarasvati, or Naimisha Gomati—and then worshipping the ancestors with devotion destroys their misfortunes. The ancestors themselves sing with longing: “When shall we, once more, be satisfied with the pure waters of holy fords at the end of the dark half of Magha, receiving offerings from our children and descendants?” Ultimately, the success of these rites depends upon purity of mind and wealth, the proper time, the prescribed procedures, the correct vessels, and, above all, supreme devotion. When these are present, the desired results of the rites are surely attained.