Over countless lifetimes, a soul journeys through myriad births, encountering mothers, fathers, brothers, sisters, friends, relatives, and kin—thousands upon thousands, each shaping the tapestry of existence. Among these, one mind-born daughter stands out: Virajā, renowned for her virtue. She became the wife of Nahuṣa and gave birth to Yayāti, continuing a distinguished lineage. After Virajā, Ekāṣṭakā was born, whose righteousness led her to the world of Brahmā, marking three distinct groups of ancestors. Now, the fourth group is revealed. Above the cosmic egg lie the worlds known as the Mānasa, where another mind-born daughter, Narmadā, is celebrated. In these realms dwell the eternal ancestors called Somapās, all embodying Dharma, existing beyond even Brahmā himself. Born from Svadhā, these ancestors, through yoga, attained the state of Brahman. They created all things with their minds and now remain established in their exalted state. Their daughter, Narmadā, flows as the sacred river, bearing purifying waters to the southern lands. From these ancestors, all Manus and beings arose in the cycles of creation. Recognizing this, people faithfully perform the śrāddha rites, even when dharma wanes, for it is through these ancestors that the unbroken line of grace and yoga is restored. At the dawn of creation, śrāddha was instituted to honor them. To please the ancestors, offerings are made in vessels of silver or those adorned with silver, with svadhā placed foremost. The wise perform the apyāyana rite using Agniṣomīya mantras; even without fire, a brāhmaṇa may use breath or water. The southern direction is revered as the place for the ancestors—whether at the roots of ajākarṇa or aśvakarṇa trees, in cowsheds, or by water. Proper offerings include water poured by hand to the east, sesame seeds, darbha grass, pāṭhīna fish, cow’s milk, and sweet flavors. Sword beans, meat, honey, kusa grass, black grain, rice, barley, wheat, mudga beans, sugarcane, white flowers, and ghee are especially dear to the ancestors. Yet, some items must be avoided: masūra lentils, śaṇa, niṣpāva, rājamaṣa, kusumbha, lotus, bilva, arka, dhattūra, pāribhadra, aṭarūṣaka, goat’s milk, kodrava, udāra, caṇaka, kapittha, madhuka, and atasi. These are not to be offered by those seeking ancestral favor. Those who honor their ancestors with devotion are themselves blessed, for the ancestors grant nourishment, heaven, health, and offspring. Indeed, rites for ancestors surpass even those for the gods. Among the gods, the ancestors are remembered as the earliest source of fulfillment—quick to show favor, free from anger, without weapons, steadfast in friendship, peaceful in mind, devoted to purity, always speaking kindly, attached to their devotees, and bringers of happiness. They are the primordial deities. The sun presides over offerings, and all this knowledge of the ancestral lineage is holy, purifying, life-giving, and worthy of praise. Having heard these profound teachings, Manu approached Keshava with further questions about the timing and types of śrāddha rites. He asked which twice-born should be fed, which should be avoided, and at what time of day the rites should be performed. “O Madhusudana,” he inquired, “when and how does the offering reach its destination? By what method should it be performed, and how does it please the ancestors?” Keshava replied: One should perform śrāddha daily, using food, water, milk, roots, or fruits, thus satisfying the ancestors. Śrāddha is of three kinds: regular, occasional, and desired. The regular śrāddha omits water and welcoming rites. It is not meant for the gods, but is known as pārvaṇa and is observed on festival days, itself threefold in nature. Those appointed for pārvaṇa are: one who maintains five fires, one who has completed his studies, one versed in the three suparṇas, and one who knows the six limbs of the Vedas; a Vedic scholar, his son, one skilled in ritual texts, a Veda-knower and mantra-reciter, one familiar with his lineage, and one of noble family; one versed in the Purāṇas, knowledgeable in dharma, devoted to recitation and study, a worshiper of Shiva, dedicated to ancestors, a devotee of the sun, and a follower of Vishnu; one devoted to Brahman, tranquil in yoga, self-controlled, virtuous; also, a grandson, friends, and teachers. Others include a wit, maternal uncle, relative, officiating priest, teacher, soma-drinker, one who expounds doctrine, one who investigates the sacrifice; one skilled in the Sāma Veda’s tones and methods, purifier of the ritual line, singer of Sāma, celibate student, versed in the Vedas, and knower of Brahman. Where such persons partake in śrāddha, the rite attains its highest value. These should be fed with care. Yet, some must be avoided: the fallen, accused, impotent, slanderous, deformed, diseased, those with bad nails or dark teeth, and those who tend pigs, donkeys, or horses. Also excluded are those whose minds covet others’ wealth, who are careless, mad, fierce, who mimic cats or herons, hypocrites such as the Devalakas, the ungrateful, atheists, and those dwelling in Mleccha lands—Triśaṅku, Barbarians, Dravidas, and Konkans. All heretics should be avoided, especially at śrāddha, though they may be invited on the day before or after by a disciplined person. When the proper Brāhmaṇas are invited, the ancestors themselves approach, becoming like the wind, arriving as the guests are seated and attended to. Thus, the sacred rites for the ancestors are fulfilled, ensuring the flow of blessings and the continuity of dharma.