Of the nature of pure knowledge, stainless and serene, there exists a supreme, eternal light. The seeker is taught to meditate upon the supreme Self—beyond all qualities, transcending even the highest. With his senses brought under control, he should always fix his mind upon that divine Being, the God with a thousand heads. Through such meditation, he attains the highest bliss, that supreme, everlasting radiance. He reaches the supreme state, a place where, once arrived, no sorrow can touch him. Those who are devoted to Nārāyaṇa, steadfast in their faith, attain that loftiest abode of Viṣṇu. By hearing these teachings, one is freed from all sins—this is certain and without doubt. Turning then to the proper conduct for sacred rites, it is said that the performer of a śrāddha should sleep on the ground, observe celibacy, and invite brāhmaṇas at night. He should avoid food prepared by women during the night and refrain from using medicinal herbs for the ceremony. Both the one performing the śrāddha and the one partaking in it should not sleep during the day. Grave consequences await those who have committed the killing of a brāhmaṇa or who have become outcastes—they are destined for hell. Therefore, one should be devoted to righteous conduct, peaceful in nature, and born in a noble family. He should possess knowledge of the three kinds of honey and the three kinds of rice, and above all, show supreme compassion to all beings. He must be accomplished in the true meaning of Vedānta and dedicated to the welfare of all worlds, ever engaged in instructing others and in the exposition of authentic scriptures. Now, listen attentively to those who should be avoided at a śrāddha: a leper, one with deformed nails, one with hanging ears, or one who has broken his vows; one who speaks ill of others, a turncoat, a temple-servant, or a wicked person; one devoted to false scriptures, or one who habitually eats food belonging to others; a bald man, one with a round head, or a priest who serves those unfit for sacrifice; one lacking devotion to Viṣṇu, or one who turns away from devotion to Śiva; one who sells smṛti texts or sells mantras; one who reviles the Vedas or gives away goods from villages or markets; and one who practices deceit—all these must be carefully excluded from the śrāddha ceremony. The brāhmaṇa who is invited should be a celibate, self-controlled, and wise. He should be a twice-born, holding darbha grass, and disciplined. The learned should perform the śrāddha at the time known as kutapa, for whatever is offered to the ancestors at this hour becomes imperishable. Therefore, offerings should be given to the best among the twice-born precisely at this time. If offerings are given at the time called rākṣasa, they do not reach the ancestors; instead, both the giver and the recipient fall into hell. Thus, one who knows should perform śrāddha in the afternoon, after the day has been pierced by the sun. It should be observed at the end of the previous tithi, keeping in mind both the old and the new lunar days. The tithi that extends into the evening is renowned as the superior time for such offerings. However, not all authorities agree on the exact timing for giving these offerings, O lord of sages. With a mind purified by atonement, the performer should obtain permission for the rite. For the sake of the Viśvedevas and for the ancestors, three offerings should be made according to the prescribed rule. Once properly permitted for the śrāddha, two ritual circles should be prepared. For a Vaiśya, the circle should be round; for a Śūdra, there should be sprinkling with water. One may appoint oneself to perform the rite, but not a brāhmaṇa who lacks Vedic knowledge. Thus, the wise are guided in meditation and sacred duty, attaining the highest good through devotion, knowledge, and right action.