Listen, as the sacred instructions unfold regarding the proper conduct during ancestor offerings and related rites. There was once a person, ignorant of the true ways, who, while many watched, would take his food in the communal line without due regard for the rules, thus incurring sin upon himself. Such a one should neither forbid the eating of meat nor cast longing eyes upon another’s food. For those who act so, after death, the consequence is grave—they are reborn as animals, and this fate befalls them not once, but twenty-one times. The histories, the Purāṇas, and the auspicious ancestral rites all declare: after serving food, one must ask the honored guests, “Are you satisfied?” Only when they express their satisfaction should the host offer the food. Immediately after, the Brāhmaṇas, in their wisdom, should respond, “May the offering be yours.” The host must then act as the Brāhmaṇas direct, always with their permission, and say, “It is accomplished,” or, “May divine favor rest upon it.” Turning to the south, the direction sacred to the ancestors, he should offer heartfelt wishes for their well-being, praying, “May our faith never fail, may our offerings be abundant.” At this point, if the wife desires a son, she should partake of the middle portion of the offering. Afterwards, the householder, together with his wives, may consume the remaining food. On that night, both husband and wife are to observe celibacy. For those who disregard these rules, the penalty is severe: they descend into a great hell and are reborn as insects. On such occasions, one must avoid study, travel, and the roles of performer or consumer, for those who err in these matters fall into many hells, suffering as those guilty of the gravest sins. Yet, the one who knows the truth should always act with detachment. With due reverence, he should offer oblations into the fire and place the rice-balls for the ancestors as prescribed. The state free from all defects is ever attained by yogis who follow this path, and by these acts, the eternal Lord is properly worshipped. Alternatively, having bathed with focused mind, one may offer water mixed with sesame seeds to the ancestors. Some authorities say that the father of those ancestors should make the offering on their behalf. The offering should always be given to the one whose relative has died, and to no other, for the scriptures declare that one must not bypass a living person in these rites. If a son is born by appointment, he should receive half the share from the Vedic portion. The rice-ball should be offered to the begetter, or otherwise to the field-owner, and in each case, their names should be mentioned accordingly. If the performer is impure, depleted, or so desires, he may repeat the rite as needed. All should be done as if for the gods themselves; the sesame rite should be performed with barley. With devotion, he should recite, “May the ancestors with auspicious faces be pleased.” When the maternal grandfathers increase, three śrāddha rites are prescribed. Facing east, with the sacred thread over the left shoulder and mind concentrated, he should offer the rice-balls—whether on various altars, on images, or among the twice-born. Having worshipped the group of mothers, the wise one should perform the three śrāddhas. But let him beware: if anger overcomes him, the mothers may desire to harm him. Whether among the dead or the newborn, O best of the twice-born, and among Brāhmaṇas, one should refrain from any prescribed act, and not even mentally recite the Veda. The Vaitāna sacrifice may be performed with dry food or fruits in the same way. On the fourth or fifth day, contact with fire is permitted, as the wise have declared. Save for impurity from birth and childbirth, all other impurities for people are set aside. Thus, the sacred conduct for ancestor offerings is revealed, guiding the faithful in the path of righteousness and honoring the ancestors, the gods, and the eternal order.