Colebrooke,[323] to whom we owe an excellent description of what a _S_râddha is in modern times, took evidently the same view. "The first set of funeral ceremonies," he writes, "is adapted to effect, by means of oblations, the re-embodying of the soul of the deceased, after burning his corpse. The apparent scope of the second set is to raise his shade from this world, where it would else, according to the notions of the Hindus, continue to roam among demons and evil spirits, up to heaven, and then deify him, as it were, among the manes of departed ancestors. For this end, a _S_râddha should regularly be offered to the deceased on the day after the mourning expires; twelve other _S_râddhas _singly_ to the deceased in twelve successive months; similar obsequies at the end of the third fortnight, and also in the sixth month, and in the twelfth; and the oblation called Sapi_nd_ana on the first anniversary of his decease.[324] At this Sapi_nd_ana _S_râddha, which is the last of the ekoddish_t_a _s_râddhas, four funeral cakes are offered to the deceased and his three ancestors, that consecrated to the deceased being divided into three portions and mixed with the other three cakes. The portion retained is often offered to the deceased, and the act of union and fellowship becomes complete."[325] When this system of _S_râddhas had once been started, it seems to have spread very rapidly. We soon hear of the monthly _S_râddha, not only in memory of one person lately deceased, but as part of the Pit_ri_ya_gñ_a, and as obligatory, not only on householders (agnimat), but on other persons also, and, not only on the three upper castes, but even, without hymns, on _S_ûdras,[326] and as to be performed, not only on the day of New-Moon, but on other days also,[327] whenever there was an opportunity. Gobhila seems to look upon the Pi_nd_apit_ri_ya_gñ_a, as itself a _S_râddha,[328] and the commentator holds that, even if there are no pi_nd_as or cakes, the Brâhmans ought still to be fed. This _S_râddha, however, is distinguished from the other, the true _S_râddha, called Anvâhârya, which follows it,[329] and which is properly known by the name of Pârva_n_a _S_râddha. The same difficulties which confront us when we try to form a clear conception of the character of the various ancestral ceremonies, were felt by the Brâhmans themselves, as may be seen from the long discussions in the commentary on the _S_râddha-kalpa[330] and from the abusive language used by _K_andrakânta Tarkâlankâra against Raghunandana. The question with them assumes the form of what is pradhâna (primary) and what is anga (secondary) in these sacrifices, and the final result arrived at is that sometimes the offering of cakes is pradhâna, as in the Pi_nd_apit_ri_ya_gñ_a, sometimes the feeding of Brâhmans only, as in the Nitya-_s_râddha, sometimes both, as in the Sapi_nd_ikara_n_a.