Now, let me explain the sacred rite of Shraddha, the ceremony that destroys all sins. To perform this rite properly, one must gather the necessary materials, ensure the wealth of Brahmanas is present, and choose auspicious times—such as during the equinox or the solar transition. The Shraddha should be conducted according to one’s preference, and the scriptures describe the proper times for its performance. Those who are learned in the meaning of the Vedas, the eldest among the Brahmanas, and those well-versed in the Sama Veda should be honored. The three Madhu and the three Suparnika are also to be remembered. Grandsons, disciples, relatives, and kinsmen descended from three generations of Naciketa are suitable participants. Those devoted to their fathers and mothers, and Brahmanas in general, are regarded as the deities of the Shraddha. However, one should avoid inviting those who are scattered or lack proper conduct. The invitations should be given a day in advance, and only self-controlled Brahmanas should be invited. At the close of the fortnight, both for divine and ancestral rites, the ceremony should be performed in one’s own region, according to one’s ability. The same procedure applies for the maternal grandfather, or one may perform the Vaisvadeva rite instead. After invoking the Brahmanas and receiving their consent, one should recite the Visvedevas hymn. With the ‘Shanno Devi’ hymn, milk and barley, as well as barley grains, are poured out. Fragrant water, a lamp, a garland, and an offering of light are presented. Double the quantity of kusha grass is placed as the ‘Ushantastva’ hymn is recited for the ancestors. Barley should be offered with sesame seeds, and the arghya and other rites should be performed as before. For the ancestors, a special place is assigned, and the vessel is placed downward, facing below. Following this instruction, the offering is made into the fire as is done in ancestral rites. If silver is available, it should be used; otherwise, whatever is obtained may suffice. Having made the gift, the host should place the thumb of a twice-born on it, declaring, “This is for Vishnu.” After reciting as much as is comfortable, the words should be spoken, and the Brahmanas may eat in silence. If there is any sense of dissatisfaction, the purifying mantras and the previous recitation should be repeated. Any leftover food is to be scattered upon the ground, and water should be offered once and again. In the presence of leftovers, rice-balls (piṇḍas) are offered as in the ancestral rite. Then, the host should say, “Blessings,” and give inexhaustible water as well. When permitted to speak, “Svadhā” is uttered for the ancestors, and “May they be pleased” is said while offering water to the universal deities. A prayer is made: “Let our faith not depart, and may we always have something to give.” With affection, the words “May it be in every offering” are spoken, and the ancestors are dismissed. The ancestral vessel is turned over, and the Brahmanas are formally dismissed. The host should remain celibate that night, together with his wife. The prescribed rice-balls, mixed with karkandhu fruits, are offered as required. This is done without the āvāhana or fire ritual, but with the left-hand procedure. Those present may say, “May there be delight,” and declare, “We have enjoyed.” For the sake of arghya, the vessel for the departed is poured into the ancestral vessels. This piṇḍa offering and the single-invitation rite are to be performed even for a woman. For her, a twice-born should also offer food with a water-pot for a year—food suitable for offerings for a month, and rice pudding for a year. The offerings should include, in due order, the flesh of fish, ruru deer, varāha boar, and hare. One should make offerings on the thirteenth day of the year and when the Maghā constellation is present—there is no doubt about this. For those who have been slain by weapons, the offering is to be made on the fourteenth day. Thus, the rite of Shraddha is explained, in all its sacred detail and order.