All these sacred rites, it is taught, must be performed after first completing the Vaiśvadeva ceremony. The devotee begins by assembling fragrant waters, clean head coverings, incense, and ointments, preparing each with care. Facing north, as tradition prescribes, he recites the verse invoking the Viśve devāḥ—all the gods—ensuring that the atmosphere is imbued with reverence. Next, he sprinkles water while chanting the Śaṃ no devyā verse, and in the same manner, he sprinkles barley grains, sanctifying the space and the offerings. According to his means, he presents perfumes, garlands, incense, and similar gifts, making each offering with sincerity. Then, as a learned person, he performs the invocation using the Uśantastv verse. Again, he sprinkles water into a vessel with the Śaṃ no devyā verse, adding sesame seeds as well, all for the benefit of the ancestors. For them, he places a vessel upside down, following the proper rite. When permitted by the words “Do,” the one wearing the sacred thread proceeds to offer the oblations. The rite for the ancestors is performed with the sacred thread worn over the right shoulder, while the Vaiśvadeva rite is done as in the homa. In serving the ancestors, he pours out the other offerings in the same manner. Then, he offers oblations to Agni, the divine carrier of offerings, uttering “svadhā” with devotion. This can take place either in the presence of Mahadeva or in a cowshed, always with a focused mind. He prepares a sandy spot on the ground, smearing it with cow dung for purity. In the center, he draws three lines using a single blade of darbha grass. There, with deep concentration, he offers three balls—pindas—made from what remains of the oblation. He bows to this food and to the ancestors, using the prescribed mantras. With attentiveness, he smells the pindas as they are properly placed. Various kinds of meat, cakes, krisara, and milk-rice are offered, along with other foods and drinks as desired. He adds different grains, sesame seeds, and varieties of sugar, but refrains from offering fruits, roots, or beverages. He is careful not to touch the food with his foot nor to shake it, for it is taught that Yatudhanas—malevolent beings—steal food that is prepared while talking. In this subtle form, the ancestors themselves come, hungry, to partake. He does not use iron vessels, nor does he perform the rite without faith. What is given in this way becomes inexhaustible, especially if offered with a sword—symbolizing protection and strength. Yet, if one eats the sacrificial food, or if the priest does so, both are destined for a terrible hell. Those who beg, who cause others to give, and those who give improperly, all meet with dreadful hells. The ancestors receive their share only so long as the qualities of the oblation are not spoken aloud. If someone, out of ignorance, takes food from the row while many are watching, he incurs sin. One should neither forbid the offering of meat nor look at another’s food. Such transgressions lead, after death, to rebirth as an animal, and this may happen twenty-one times. During the rite, the histories, the Purāṇas, and auspicious traditions of ancestor offerings are remembered. After asking, “Are you satisfied?” he offers food to those who are content. Then, the Brāhmaṇas should say, “May the offering be yours,” affirming the completion of the rite. The devotee acts as the Brāhmaṇas instruct, having received their permission. He concludes by saying, “It is accomplished,” or, “May the divine favor be upon it.” Facing south, he prays for the well-being of the excellent ancestors, wishing, “May our faith not fail, may our offerings be abundant.” Thus, the rite is fulfilled with devotion, discipline, and hope for the blessings of those who have gone before.