After the passing of a family member, the household enters a period of mourning and ritual impurity. For ten days, they abstain from eating food and refrain from giving or receiving gifts, making sacrificial offerings, or reciting sacred texts. The duration of impurity varies by caste: for Brahmins and Kshatriyas, it lasts twelve days; for Vaishyas, half a month; and for Shudras, a full month is required for purification. On the final day of this period, if desired, the family may feed Brahmins who are not related to them. They also offer a rice-ball placed upon darbha grass to the departed, in the presence of the ritual remnants. After the Brahmins have eaten, the castes must touch, in order, water, weapons, goads, and a staff, marking the end of their impurity. Then, each person resumes the duties prescribed for their caste, living according to their lawful means. On the day of death itself, the ekoddiṣṭa rite is performed. This is a simple ceremony, done without invitation or elaborate rituals, for it is solely ordained by fate. In this rite, one libation of water and a sacred thread are offered, and after the Brahmins have eaten, a rice-ball is given to the departed. At the end, among the sacrificer and the twice-born, a question is asked: “Is it inexhaustible for the one who has no son?” The ekoddiṣṭa rite is to be performed for a year. Then comes the sapiṇḍīkaraṇa, which may be done at the end of the year, in the sixth month, or on the twelfth day, depending on custom. Four vessels are prepared, filled with sesame, fragrance, and water: one for the departed and three for the ancestors. The vessel for the departed is poured into the three ancestral vessels, signifying the departed’s joining the ranks of the ancestors. From then on, the departed is worshipped with all the rites of śrāddha, alongside the previous ancestors. The responsibility for performing these rites falls primarily upon the son, grandson, great-grandson, brother, or brother’s offspring, or any member of the sapiṇḍa lineage. If none of these are present, anyone of the same water-offering lineage, or those related through the mother’s side by rice-ball or water, may perform the rites. If both family lines are extinct, women may undertake the rites, 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 himself should arrange for the rites to be performed for the departed. These rites are of three kinds: earlier, intermediate, and later. The earlier rites span from cremation to the twelfth day; the intermediate are the monthly and ekoddiṣṭa rites; and the later rites are those performed after the departed has attained ancestorhood following sapiṇḍīkaraṇa. The son and his kin should carry out the earlier and later rites, but if necessary, the daughter’s son or his descendants may do so. On the day of death, the later rites must also be performed for women each year according to the ekoddiṣṭa procedure. Aurva, the sage, explains the power of the śrāddha ceremony. 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. All the world, including reptiles, groups of sages, and all other beings known as 'bhūtas,' are satisfied by the faithful performance of śrāddha. Aurva 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 arrives for śrāddha, the rite should be performed, especially during the sun’s southern course. Other auspicious times include the solstice, eclipses of the moon or sun, and whenever the sun enters a new zodiac sign. During afflictions caused by stars or planets, after bad dreams, or at the coming of new grain, voluntary śrāddhas are also recommended. When the new moon falls under the conjunction of the stars Maitra, Vishakha, or Swati, ancestors are satisfied for eight years. If the new moon occurs in Pushya, Rudra, or Punarvasu, the satisfaction lasts twelve years. On the new moon in the constellation Vasavajaikapada, those who wish to honor their ancestors, or on the new moon in Varuna, achieve a satisfaction for their ancestors that even the gods find difficult to obtain. Whenever the new moon falls in any of nine auspicious constellations, offerings to ancestors bring satisfaction. This wisdom was sung by Sanatkumara to the great-souled Ila, who asked with devotion and humility. Sanatkumara explained that certain days—such as 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—are declared in the Puranas as the beginning of the ages and are of endless merit. Lunar and solar eclipses, the three Ashtakas, and the two solstices are also highly auspicious. On these occasions, one should offer water mixed with sesame seeds to the ancestors with devotion; performing the rite on these days is said to be equivalent to a thousand years of offerings. If, in the dark half of Magha, the fifteenth day coincides with the constellation Varuna, that time is supreme for ancestors and is not easily attained by those of little merit. If the constellation Dhanishtha is present, water and food offered to the ancestors brings satisfaction for ten thousand years. If the early Bhadrapada constellation is also present and the rites are performed properly, the ancestors attain supreme satisfaction and sleep peacefully for a thousand ages. Bathing in sacred rivers such as the Ganga, Shatadru, Yamuna, Vipasha, Sarasvati, or Naimisha Gomati, and then worshipping the ancestors with reverence, destroys their misfortunes. The ancestors themselves sing: “When shall we, having again attained satisfaction with the pure waters of holy fords at the end of the dark half of Magha, receive offerings given by our children and others?” A person’s purity of mind and wealth, the proper time, the prescribed procedure, the appropriate vessel, and supreme devotion—all these grant the desired results. The ancestors praise those who act without deceit, offering rice-balls and food. They rejoice in those who, possessing riches, give gems, garments, vehicles, and enjoyments to Brahmins on their behalf, or who feed excellent Brahmins with devotion and humility, even if their means are modest. If one cannot provide food, they may offer uncooked grain; or, if that is not possible, a small token gift to a distinguished Brahmin. If even that is beyond reach, after bowing to a Brahmin, one may offer a few sesame seeds held at the tips of the fingers. With seven or eight sesame seeds, or a handful of water, offered in humility and devotion, the ancestors are pleased. Whatever is available, even the daily yield from cows, or in their absence, whatever can be found, should be offered with faith. If one has nothing at all, going to the forest and pointing to the roots of trees, they should loudly declare to the Sun and the guardians of the worlds: “I have no wealth, no riches, nor anything suitable for the śrāddha; I bow to my ancestors. May my forefathers be satisfied with devotion by these two arms raised on the path of the wind.” In this way, sincere devotion and humility are the true offerings that bring satisfaction to the ancestors.