In the sacred land of Kurukshetra, as well as at Kubjamra, Bhrigutunga, and the great shrine, there are places of profound spiritual merit. Among these, the holy river Sarasvati and the revered site of Pushkara are especially sanctified. The banks of the Vetravati and Vipasha rivers, and above all, the Godavari, are renowned for their power to please the ancestors. It is said that at these riverbanks, the ancestors are ever satisfied by the offerings made to them. When one offers wheat, sesame seeds, and mung beans to the ancestors, their satisfaction endures for a month. At the time of the śrāddha ceremony, it is also proper to include the roots of vidāri and bharaṇḍa. With care, one should add śṛṅgāṭaka and kaśeruka roots to the offerings. If sheep’s meat is given, the ancestors remain content for four months; with bird’s meat, for five months. Goat’s meat brings satisfaction for eight months, and the rare raurava meat for nine. Hare or tortoise meat extends their contentment for eleven months, and with vārdhroṇa meat, their satisfaction endures for twelve years. The food that is favored by sages, in all its forms, is believed to grant endless benefit to the ancestors. Whatever is given at the śrāddha ceremony with sincerity and care is declared imperishable. Yet, certain foods must be avoided: pumpkin, bottle gourd, eggplant, grass, and surasa have no place in the ancestral offerings. Royal black gram and buffalo milk are also to be shunned. O best of the twice-born, all these are to be carefully avoided when performing the śrāddha. With a pure mind and gentle heart, one should conduct the śrāddha, offering balls of food and well-cooked rice. In these sacred rites, the guest is regarded as a holy ford, a bridge to the divine for both gods and ancestors. Those who are observant of vows, disciplined, and who come at the proper season are especially worthy to receive these offerings. Among them, one who knows many hymns of the Ṛgveda, the trisauparṇa, or the trimadhur, or who is otherwise qualified in Vedic knowledge, is most suitable. Likewise, one who recites the Atharvaśiras, especially the Rudrādhyāya, or who is learned in mantras and the Brāhmaṇas, or who is a reciter of dharma texts, is to be honored. Those whose lineage is devoted to giving gifts to Brahmins, whose birth is pure, and who are generous a thousandfold, are ideal recipients. One who is devoted to the worship of teacher, gods, and fire, and who seeks knowledge, is to be chosen. So too is one engaged in the worship of Mahadeva, or who is a Vaishnava, or who purifies the dining line by their presence. Those who perform sacrifices and are devoted to giving, those who recite the Savitri, and those who have bathed after constructing the fire altar—all are purifiers of the dining line. A sage who knows the Self and is restrained, a Brahmin who is faithful and devoted to ancestral rites, a follower of the Atharva Veda who seeks liberation, and one who is unattached—all these are recognized as purifiers of the dining line. If such persons are not available, one should feed a Naiṣṭhika, a restrained one, or an Upakurvāṇa. If none of these are present, even a householder who is striving for righteousness may be fed. Yet, the merit gained by feeding those who know the Vedas surpasses even the merit of giving a thousandfold. If none of the most qualified are found, one should offer the oblations to other twice-borns. This is the substitute procedure, always practiced by the virtuous. Additionally, one may feed the daughter’s son, the lord of speech, a relative, the officiating priest, and the sacrificer. However, it must be known that the southern offering—made to those unworthy—is demonic and does not yield fruit in the next world. Indeed, if the offerings are consumed by an enemy, they become fruitless after death. Thus, with care, devotion, and discernment, the śrāddha should be performed, so that the ancestors are honored and the path of virtue is upheld.