With a heart full of reverence, the householder begins the sacred rites for his ancestors. First, he purifies himself once more, honoring the six seasons with salutations, and offers fragrance, incense, and other appropriate gifts, each act accompanied by due care and devotion. He then invokes the divine presences with prescribed Vedic mantras. For those who maintain a single sacred fire, the ritual calls for just one offering and one ladle, maintaining simplicity and focus. Having completed these invocations, the householder places food on sacred kusa grass for the wives, and for the balls of food and other offerings, he carefully performs both invocation and dismissal, ensuring that each step is properly observed. Next, he takes portions from each of the food balls in order and, with great care, offers them first to the Brahmins. This act is known as 'anvāhārya,' for the portions are taken from the prepared food and consumed by the twice-born; it is to be performed during the waning phase of the moon. With water mixed with sesame and a purification ring placed in the Brahmins’ hands, he offers the tip of the food ball, saying, “May this be for their satisfaction.” Throughout, he serves only pure and sweet food, never giving to those prone to anger, and keeps his mind fixed on Nārāyaṇa, Hari. When he knows the Brahmins are satisfied, he scatters food for all classes, and after gathering up the remaining food with water, he pours this water onto the ground, returning it to the earth. At the meal’s end, he offers water again, this time with flowers and rice grains, reciting words of blessing, and gathers these over the food balls. He completes the rite from the invocation of the gods through to the end, for if any part is omitted, the śrāddha loses its efficacy. When the Brahmins are dismissed, he circumambulates them with respect. Turning to the southern direction, he prays to his ancestors: “May our givers prosper, may the Vedas and our lineage continue. May our faith not fail, may we have much to give, may we have abundant food, and may we obtain worthy guests. Let there be those who ask from us, but let us not be in want before others.” Thus is prescribed the offering of food to the ancestors on the Parvan day. Just as during the waning moon, so also at other times, it is stated that one should offer balls of food to cows, to Brahmins, into fire, or even into water. Alternatively, in the presence of Brahmins, the food balls may be scattered while uttering words of blessing and respect; the wife, with humility, partakes of the middle ball. It is said that through this, the ancestors place their seed, increasing the family’s lineage. The remnants should remain untouched until the Brahmins have departed. Once the ancestral rites are complete, the householder performs the Vaiśvadeva offering. Only then, together with the invited guests, does he peacefully partake of the food offered to the ancestors. He must refrain from eating again, from travel, exertion, or sexual union, and from performing or attending another śrāddha on the same day. Study, quarrels, and sleeping during the day are also to be avoided. Only after properly dismissing the Brahmins does he conclude the śrāddha. Whenever, after the sapiṇḍīkaraṇa, offerings are made in the dark fortnight, or when the sun is in Kanyā, Kumbha, or Vṛṣa, the rites should always be performed with fire, following these rules. Now, hear what Viṣṇu himself has declared—the śrāddha known as ‘universal,’ which grants both worldly enjoyment and liberation. This rite is to be performed at the solstices, equinoxes, during the dual months, at general solar transitions, on new moon days, on the aṣṭakā, and on the fifteenth day of the dark fortnight. It is also to be performed on the days of Ārdrā, Maghā, and Rohiṇī, when suitable offerings and Brahmins are present, at the hour of the elephant’s shadow, at Vyatīpāta, and on the days of Viṣṭi and Vaidhṛti. The third day of Vaiśākha, the ninth of Kārttika, the fifteenth of Māgha and Nabhasya, and the thirteenth—all these are remembered as the beginnings of the yugas, and offerings made at these times yield inexhaustible results. Likewise, at the beginning of a manvantara, the wise should offer śrāddha. Other auspicious times include the ninth day of the bright half of Āśvayuja, the twelfth of Kārttika, the third of Caitra, and also in Bhādrapada; the new moon of Phālguna, the eleventh of Pauṣa, the tenth of Āṣāḍha, and the seventh of Māgha; the eighth of the dark fortnight of Śrāvaṇa, the full moon of Āṣāḍha, the full moon of Kārttika, Phālguna, Caitra, and the fifteenth of the bright half of Jyeṣṭha—these, and the beginnings of manvantaras, are said to grant inexhaustible merit. On the day marking the start of a manvantara, when the Sun takes his seat in his chariot—the seventh of Māgha, known as ratha-saptamī—one should offer water mixed with sesame to the ancestors, for by this śrāddha, a thousand years of merit is gained. This is a secret teaching of the ancestors. During the lunar eclipse in Vaiśākha, at great festivals and sacred gatherings, in holy places, temples, shrines, in homes, gardens, and at the festival of lamps, or in secluded, well-plastered places, one who understands should perform the śrāddha. On the previous or following day, he should invite the Brāhmaṇas with a humble mind. He should invite those of good conduct, character, and virtue, who are of suitable age and appearance—two for the divine rite, three for the ancestral, or one for each, or both together. Even if he is wealthy, he should avoid excess. First, he worships the Viśvadevas with fresh flowers, offering proper seats. He fills a pair of vessels, placing sacred darbha grass upon them. Reciting “śaṃ no devī,” he pours water and adds barley, saying “yavaḥ.” After worshipping with fragrance and flowers, he sets aside the Vaiśvadeva offering, invokes the Viśvadevas with two mantras, and scatters barley. He adorns the offerings with fragrance and flowers, then offers arghya with the mantra “yā divyā.” After worshipping with these two, he begins the ancestral rite. First, he gives a seat of darbha grass and fills three vessels. After purifying them, he pours water with the “śaṃ no devī” mantra, places sesame seeds, saying “tilāḥ,” and again adds fragrance and flowers. The vessel may be made of wood, leaves, water plants, or from the sea; gold or silver vessels are also prescribed for the ancestors. Thus, with devotion, order, and humility, the householder completes the śrāddha, ensuring the prosperity of his lineage and the satisfaction of his honored ancestors.