Hear now the sacred manner in which the śrāddha, the ancestral rite, is to be performed, and who should be honored at this holy occasion. Those most worthy to receive the offerings are men learned in the Purāṇas, well-versed in dharma, devoted to recitation and study, worshipers of Shiva, those who honor their ancestors, devotees of the sun, and followers of Vishnu. Equally worthy are those dedicated to Brahman, tranquil in yoga, self-controlled and virtuous. One should also carefully feed one's own grandson, friends, and revered teachers. Among the guests, a wit, a maternal uncle, a relative, an officiating priest, a teacher, a soma-drinker, one who expounds doctrine, and one who investigates the sacrifice are all to be included. Those skilled in the tones and methods of the Sāma Veda, who purify the ritual line, who sing the Sāma, who are celibate students, versed in the Vedas, and knowers of Brahman—all these are especially suited to partake in the śrāddha. Where such persons are present, the ritual attains its highest merit. These should be fed with the utmost care. But now, understand who should be avoided. One must not invite those who are fallen, accused, impotent, slanderous, deformed, diseased, or those with bad nails or dark teeth. Those who tend pigs, donkeys, or horses should also be avoided. Likewise, those whose minds are set on the wealth of others, who are careless, mad, fierce, who have the habits of cats or herons, who are hypocrites—such as the Devalakas and others—are to be shunned. Also to be avoided are the ungrateful, atheists, and those who dwell among the Mlecchas—Triśaṅku, the Barbarians, Dravidas, and Konkans. All those bearing the marks of heretics must be avoided, especially at the time of the śrāddha. However, on the day before or after, a disciplined person may invite them if needed. For when the worthy are invited, the ancestors themselves approach, entering the Brāhmaṇas as the wind, and, as they are seated, they are attended to with devotion. Touching the right knee, the host should say, "You have been invited by me," and thus announce the rules to the relatives of the ancestors. Both the host and the invited should remain free from anger, devoted to purity, and steadfast in celibacy as performers of the śrāddha. After completing the ancestral offering called tarpaṇa, one who maintains the sacred fire should always perform the śrāddha with rice balls (piṇḍas) during the waning of the moon. The rite should be performed with devotion on a spot smeared with cow dung, sloping to the south, either in a cowshed or near water. With fire kindled, the ancestral oblation and rice cake are offered with equal handfuls, saying, "I offer this to the ancestors," placing all to the south. Then, having sprinkled water, three offerings are made in front, each elongated and four fingers wide. Three ladles of khadira wood, adorned with silver, each the size of a finger with a handle shaped like a hand, should be prepared. A water vessel, a bronze vessel, a strainer, sacred sticks, sesame seeds, vessels, clean garments, fragrant incense, and ointments are to be brought. All these, held in the left hand, are carried slowly from the south and placed on the ground before the house. On a spot smeared with cow dung, a circle is drawn with cow urine and worshipped with unbroken rice and flowers, using the left hand. The Brāhmaṇas' feet are washed, they are greeted repeatedly, and seated properly on darbha grass as prescribed. After sprinkling water, the Brāhmaṇas are seated and invited: two for the divine rite, three for the ancestral rite—one for each, or both together as needed. Even a lord should not make the meal elaborate; the wise first assign Brāhmaṇas for the divine rite, offering arghya and so on. With the Brāhmaṇas' permission, the fire ritual is performed as prescribed, according to one's own Gṛhya-sūtra, and then the rice cake is prepared in a bronze vessel. A learned person should perform the āpyāyana rite with Agni and Soma; or, if only one sacred fire is present, it is done in the southern fire or after it has been kindled. After investing with the sacred thread, all the sprinkling and related rites are performed with the thread over the right shoulder. From the remainder of the oblation, six balls of food are made and water with sesame is offered using the left hand and water vessels. The darbha grass is placed to the left knee, envy is set aside, and lines are drawn while sprinkling and cleansing as prescribed. Facing south, the ladle is taken in hand, and each ball of food is placed, one by one, on the darbha grasses in order. On the darbha, the names and lineages are recited, and after touching the darbhas, the hand is wiped for those entitled to the offering. In the same way, cleansing is performed again, saluting the six seasons, and offering fragrance, incense, and other appropriate offerings. All is invoked with Vedic mantras as prescribed; for one with a single sacred fire, there is only one offering and one ladle. Thereafter, food is given to the wives on kusa grass, and for the balls of food and similar offerings, the invocation and dismissal are performed. Then, taking all the portions from the balls of food in order, they are first carefully given to the Brahmins. Because the portions are taken from the food and the twice-born eat them, it is called 'anvāhārya'; therefore, it should be done at the waning of the moon. First, water with sesame and a purification ring is placed in their hands, and the tip of the ball of food is given, saying, "May this be for their satisfaction." Throughout, pure and sweet food is always served, avoiding those given to anger, all the while remembering Nārāyaṇa, Hari. Once the Brahmins are satisfied, food is scattered for all classes, and after taking up the food with water, the water is poured on the ground. At the end of the meal, water with flowers and rice grains is again offered, reciting words of blessing, and all is gathered over the balls of food. The rite is performed from the gods to the end; otherwise, the śrāddha is lost. After dismissing the Brahmins, one should circumambulate them in the prescribed manner, thus completing the sacred ancestral rite.