Hear, then, the sacred instructions concerning the śrāddha, the ancestral rite, as revealed in the ancient wisdom. It is said that when one offers vārdhroṇa meat at the śrāddha, the satisfaction bestowed upon the ancestors endures for twelve years—a remarkable span. The food given to sages, in every form, is regarded as conferring endless benefit. Indeed, whatever is offered at the śrāddha with care and devotion is spoken of as imperishable, abiding in its merit. However, there are things to be avoided at this sacred rite. One should not offer pumpkin, bottle gourd, eggplant, grass, nor surasa. Likewise, royal black gram and buffalo milk must be set aside. O best of the twice-born, all these should be carefully avoided during the śrāddha, for such is the tradition. When performing the śrāddha, one should do so with a gentle heart and purity, offering balls of food and cooked rice with reverence. In the giving of offerings to the gods and ancestors, the guest is honored as a sacred ford—a holy crossing to the other shore. Those who are steadfast in their vows, disciplined, and who come at the proper season are especially worthy. One who knows many hymns of the Ṛgveda, the trisauparṇa, the trimadhur, or who is otherwise qualified, is to be honored. One who recites the Atharvaśiras, especially the Rudrādhyāya, is also worthy. Those who know the mantras and Brāhmaṇa texts, or who are reciters of dharma scriptures, are to be considered pure. A Brahmin whose lineage is devoted to giving, whose birth is pure, and who gives a thousandfold, is praised. So too is one devoted to the worship of teacher, gods, and fire, intent on knowledge; one engaged in the worship of Mahadeva, who is Vaishnava, and who purifies the dining line. Those who perform sacrifices and are devoted to giving are recognized as purifiers of the dining line. Brahmins who recite the Savitri, who have bathed after building the fire altar, who know the Self and are restrained, who are faithful and devoted to ancestral rites, who follow the Atharva Veda and seek liberation, and who are unattached—all these are to be known as purifiers of the dining line. If such Brahmins are not found, one should feed a Naiṣṭhika (lifelong celibate), one who is restrained, or an Upakurvāṇa (student observing vows). If none of these are available, even a striving householder may be fed. Still, the fruit of feeding those who know the Vedas exceeds that of giving a thousandfold. If none of these are present, one should feed other twice-borns in the offering of oblations. This is known as the substitute procedure, always practiced by the virtuous. In addition, the daughter’s son, the lord of speech, a relative, the officiating priest, and the sacrificer may be fed. However, be warned: the southern offering is deemed demonic and does not yield fruit in the next world. Oblations eaten by an enemy become fruitless after death. Therefore, one should not offer oblations to such a person, for offerings are not poured into ashes. Likewise, if an oblation is given to one who does not recite the Ṛc, the giver does not obtain the fruit. After death, he must consume as many blazing, coarse lumps as the number of such unworthy acts. Where such unworthy ones consume the offering, O twice-born, that offering becomes demonic. A wicked brāhmaṇa is never fit for śrāddha or similar rites. One who lives by slaughter or bondage—these six are merely brāhmaṇa-bandhus, kin of Brahmins in name only. Those who sell the Veda are condemned in śrāddha and similar rites. Those who officiate for the unqualified are declared fallen, as are those who teach the Vedas to the unqualified. Kāpālikas, Pāśupatas, Pāṣaṇḍas, and others of that kind are also to be excluded. Thus, the wise should discern with care, honoring the śrāddha according to these sacred guidelines, ensuring the rite is pure, fruitful, and pleasing to the ancestors.