Desiring to honor the ancestors in the southern direction, a person begins with heartfelt prayers, invoking blessings for those who have given to them and wishing for the prosperity of their lineage and the flourishing of the Vedas. They pray that their faith remains steadfast, that their generosity grows, that their homes are filled with abundant food, and that guests come to them. They ask that there be those who seek from them, but that they themselves need not ask of others, for this is the prescribed rule. Thus, the offering of food to the ancestors on the Parvan day is performed. Just as offerings are made during the waning phase of the moon, so too are they prescribed elsewhere: balls of food are to be offered to cows, to Brahmins, into fire, or even into water. In the presence of Brahmins, these offerings are scattered, accompanied by words of blessing and respect. The wife, with humility, partakes of the middle ball, for it is here that the ancestors place their seed, increasing the lineage. The remnants of the offerings remain until the Brahmins have departed. Once the rites for the ancestors are complete, the Vaiśvadeva offering is performed. After this, together with the invited guests, the food offered to the ancestors is peacefully shared. On this day, one must refrain from eating again, from traveling, exertion, sexual union, and from performing or partaking in another śrāddha. Study, quarrels, and sleeping during the day are also to be avoided. After dismissing the Brahmins according to the rule, the śrāddha offering is made. Whenever, after the sapiṇḍīkaraṇa rite, an offering is to be made in the dark fortnight, or when the sun is in Kanyā, Kumbha, or Vṛṣa, it should always be given with fire, following these rules. Now, the śrāddha called 'universal,' as spoken by Viṣṇu, is declared—this rite bestows both enjoyment and liberation. It 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. Also, on the days marked by Ārdrā, Maghā, and Rohiṇī, when suitable offerings and Brahmins are present, at the time of the elephant’s shadow, at Vyatīpāta, and on the days of Viṣṭi and Vaidhṛti. Further, on the third day of Vaiśākha, the ninth of Kārttika, the fifteenth of Māgha and Nabhasya, and the thirteenth as well—these are remembered as the beginnings of the yugas. Offerings made at these times are said to yield inexhaustible results. Likewise, at the beginning of a manvantara, the wise should offer śrāddha. Other auspicious days include the ninth day of the bright half of Āśvayuja, the twelfth of Kārttika, the third of Caitra, and days 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 yield inexhaustible results for offerings made. On the day marking the beginning of a manvantara, when the Sun sits in his chariot, on the seventh of Māgha—the chariot-seventh (ratha-saptamī)—devotion is shown by offering water mixed with sesame to the ancestors. This śrāddha bestows a thousand years of merit, a secret revealed by the ancestors themselves. During the lunar eclipse in Vaiśākha, at great festivals and sacred assemblies, in holy places, shrines, gatherings, and in houses, gardens, and temples of lamps, the śrāddha is to be performed. In secluded and well-plastered places, one who understands the rite should carry it out; on the previous or following day, with a humble mind, he should invite the Brahmins. He should invite those endowed with good conduct, character, and virtues, possessing suitable age and appearance—two for the divine rite, three for the ancestral, or one for each, or both. Even if one is very wealthy, excess is to be avoided. First, he worships the Viśvadevas with fresh flowers, offering seats as is proper. A pair of vessels is filled, with sacred darbha grass placed upon them. Reciting 'śaṃ no devī,' water is poured, and barley is placed, saying 'yavaḥ.' Having worshipped with fragrance and flowers, the vaiśvadeva offering is set aside. Invoking the Viśvadevas with two mantras, barley is scattered. Adorned with fragrance and flowers, arghya is offered with the mantra 'yā divyā.' After worshipping with those two, the ancestral rite begins. First, a seat of darbha grass is given, and three vessels are filled. After purifying them, water is poured while reciting 'śaṃ no devī.' Sesame seeds are placed, saying 'tilāḥ,' and again fragrance and flowers are added. The vessel may be made of wood, leaves, water plants, or from the sea; gold or silver vessels are also prescribed for the ancestors. Even the story, sight, or gift of silver, or vessels made of silver, or those adorned with silver, are considered suitable for them. Water given with faith, even in a silver vessel, becomes inexhaustible. For arghya, piṇḍa, and food offerings to the ancestors, silver is proper. Silver, said to have arisen from the eye of Śiva, is dear to the ancestors but is inauspicious for rites to the gods and should be avoided in those. Thus, having chosen the vessels according to availability and without envy, they are placed while reciting 'yā divyā,' along with the ancestor’s name and lineage, holding darbha grass. Declaring, 'I will invoke the ancestors,' the person again, with those mantras, invites the ancestors using the two Ṛgvedic verses, 'uśantastvā' and 'tathāyantu.' Arghya is offered with the mantra 'yā divyā,' followed by fragrance and other offerings. Water is first poured from the hand, beginning the libation. The vessel for the ancestors is placed facing north, and while reciting 'pitṛbhyaḥ sthānam,' water is poured around it. As before, the fire rite is performed without envy; offerings are brought with both hands and served. With a mind always at peace and holding darbha grass, foods rich in virtues are offered without omission—various soups, vegetables, and especially diverse edibles. Food prepared with curd, milk, cow’s ghee, and mixed with sugar, when offered, satisfies all the ancestors for a month—so declares Keshava.