Listen now to the teaching once spoken by Lord Viṣṇu, concerning the śrāddha known as the “universal,” a rite that bestows both worldly enjoyment and liberation. This sacred offering, when performed at the right times, brings immense and inexhaustible rewards to those who undertake it with devotion. The auspicious times for the universal śrāddha are many and varied. They include the solstices and equinoxes, the paired months, the great transitions of the Sun, and the special phases of the moon—such as the new moon, the aṣṭakā, and the fifteenth day of the dark fortnight. Also propitious are the days marked by the Ārdrā, Maghā, and Rohiṇī stars, when proper offerings and worthy Brāhmaṇas are present; the time of the elephant’s shadow; the Vyatīpāta; and the days known as Viṣṭi and Vaidhṛti. Further, the third day of Vaiśākha, the ninth of Kārttika, the fifteenth of Māgha and Nabhasya, and the thirteenth day as well, are all remembered as the beginnings of the great yugas. Offerings made at these moments are said to yield inexhaustible merit. Likewise, at the dawn of a manvantara, the wise should perform śrāddha. Other sacred days include the ninth of the bright half of Āśvayuja, the twelfth of Kārttika, the third of Caitra, and certain days in Bhādrapada. The new moon of Phālguna, the eleventh of Pauṣa, the tenth of Āṣāḍha, and the seventh of Māgha are also honored. The eighth of the dark fortnight of Śrāvaṇa, the full moons of Āṣāḍha, Kārttika, Phālguna, and Caitra, as well as the fifteenth of the bright half of Jyeṣṭha, are all times when offerings bear inexhaustible fruit, especially at the start of each manvantara. Among these, the day when the Sun mounts his chariot at the beginning of a manvantara—the seventh of Māgha, known as ratha-saptamī—is particularly sacred. On this day, with heartfelt devotion, one should offer water mixed with sesame seeds to the ancestors. Such a śrāddha, it is said by the ancestors themselves, grants a thousand years of merit. There are other occasions too: during a lunar eclipse in Vaiśākha, at great festivals and sacred gatherings, in holy places and shrines, and even in one’s own house, garden, or temple adorned with lamps. In such secluded and well-prepared places, the wise should perform the śrāddha, inviting Brāhmaṇas with a humble mind either the day before or after the chosen day. The host should invite Brāhmaṇas who are virtuous, of good conduct and character, and of proper age and appearance—two for the offering to the gods (divine rite), three for the ancestors, or even one for each, or both together, as the case may be. Even if he is wealthy, he should avoid extravagance, first worshipping the Viśvadevas with fresh flowers and offering them proper seats. He should fill two vessels, place sacred darbha grass upon them, and, reciting “śaṃ no devī,” pour water and add barley, saying “yavaḥ.” After worshipping with fragrance and flowers, he should set aside the vaiśvadeva offering; invoking the Viśvadevas with the prescribed mantras, he should scatter barley as an offering. Adorning the vessels with fragrance and flowers, he should offer arghya with the “yā divyā” mantra. After worshipping in this way, he may begin the rites for the ancestors. First, he gives a seat of darbha grass and fills three vessels, making them pure and pouring water while reciting “śaṃ no devī.” Into these, he places sesame seeds, saying “tilāḥ,” and again adds fragrance and flowers. The vessels may be made of wood or leaves, or even of water plants or from the sea. Vessels of gold or silver are especially recommended for the ancestors. Silver holds a special place in these rites: even the story, sight, or gift of silver, or vessels made of or adorned with silver, are considered highly suitable. Water given with faith in a silver vessel becomes inexhaustible; likewise, for arghya, piṇḍa, and food offerings to the ancestors, silver is proper. This is because silver is said to have arisen from the eye of Śiva, making it dear to the ancestors, though it should be avoided in rites for the gods, as it is inauspicious for them. Thus, choosing the vessels according to what is available, and without envy, he should place them, reciting “yā divyā,” with the ancestor’s name and lineage, holding darbha grass. Declaring, “I will invoke the ancestors,” he should invite them with the two Ṛgvedic verses “uśantastvā” and “tathāyantu.” Then, offering arghya with the “yā divyā” mantra, he gives fragrance and other offerings, and, pouring water from the hand, he begins the libation. Placing the vessel for the ancestors facing north, he recites “pitṛbhyaḥ sthānam” and pours water around it. As before, he should perform the fire rite without envy, bringing the offerings with both hands and serving them. With a peaceful mind and darbha grass in hand, he should offer, without omission, foods that are wholesome and virtuous, including various soups, vegetables, and especially a variety of edibles. Food prepared with curd, milk, cow’s ghee, and sugar, when offered, satisfies all the ancestors for a month, as declared by Keśava. Different foods bring satisfaction for different periods: with fish meat, the ancestors are satisfied for two months; with deer meat, for three; with goat or sheep meat, for four; and with bird meat, for five months. Goat meat satisfies them for six months; parṣata fish for seven; ena antelope meat for eight. Boar and buffalo meat satisfy for ten months; rabbit and tortoise for eleven. With cow’s milk, rice cooked in milk, or the meat of the raurava animal, satisfaction lasts a full year and fifteen months. With the meat of the vārdhrīṇasa (wild ox), the ancestors are satisfied for twelve years; with kālaśāka greens, endlessly—and likewise with swordfish meat. Any offering of cow’s milk, ghee, or sweet rice mixed with honey is said by the ancestors and ancient deities to be inexhaustible. During the ceremony, one should recite the svādhyāya (ancestral recitation), all the Purāṇas, and various hymns to Brahmā, Viṣṇu, the Sun, and Rudra. Hymns to Indra, Agni, and Soma—purifying in their effect—should be recited as one is able, along with the Bṛhat and Rathantara Sāmans, the Jyeṣṭha Sāman, and the Sarauhiṇa. In addition, the Śāntikādhyāya, the Madhu Brāhmaṇa, the Maṇḍala Brāhmaṇa, and any other texts that bring satisfaction should be recited. All these acts and recitations should be proclaimed by the brāhmaṇas and by oneself, after the guests have eaten and while they are still near the food, O king. Thus is the universal śrāddha, as spoken by Viṣṇu, to be performed with reverence and devotion, securing blessings for both this world and the next.