Hear now the guidance for the sacred śrāddha ceremony, as set forth in the scripture. Those who lack devotion to Viṣṇu, or who turn away from devotion to Śiva, must not be included in this rite. Likewise, those who sell the smṛti texts or the mantras, who devote themselves to reviling the Vedas, or who bestow goods taken from villages or markets, and those who engage in deceitful practices—all such persons are to be carefully excluded from the śrāddha. Instead, one should invite a Brāhmaṇa who is celibate and self-controlled. The chosen Brāhmaṇa should be a wise twice-born, holding darbha grass and possessing self-mastery. The learned should perform the śrāddha at the time known as kutapa, for whatever is given to the ancestors at this time is imperishable. Therefore, offerings should be made to the best among the twice-born precisely at kutapa. If offerings are made at a time considered rākṣasa, they do not reach the ancestors; rather, both the giver and the recipient fall into hell. Thus, one who knows the proper way should perform śrāddha in the afternoon, after the day has been pierced by the sun’s decline. The rite should be performed at the end of the previous tithi, observing both the old and the new phases. The tithi that extends into the evening is renowned as the superior time for making offerings, though not all authorities agree on this point. With a mind purified by atonement, one should obtain permission from the appropriate persons. For the Viśvedevas and for the ancestors, three offerings should be made according to rule. When duly permitted, the performer should prepare two circles for the rite: for a Vaiśya, the circle should be round, while for a Śūdra, there should be sprinkling instead. One may appoint oneself to the task, but not a Brāhmaṇa who lacks Vedic knowledge. The worship should be performed properly, always remembering Nārāyaṇa, the Lord. Reciting the ṛc 'apahatā', the performer should scatter sesame seeds. After each offering, one should wait for the proper divine moment before giving again. In the offering of food, a fourth portion is prescribed, and the rest are considered as completed. Into the vessel, water should be poured while reciting the ṛc 'śanno devī'. The gods are then invoked with the hymn 'viśve devāḥ saḥ'. Worship should be offered with fragrances, leaves, flowers, incense, and lamps. Seats for the deities should be provided with darbha grass mixed with sesame seeds. After sprinkling water with the 'śanno devī' hymn, sesame seeds are scattered with the utterance 'tilosi'. With the mantra 'yā divyā', arghya is offered as before. Worship is made with garments and ornaments, according to one’s means. When ready to perform the offering in the fire, one should seek permission, saying, “I will perform in the fire.” The response should be, “Do it, let it be done,” or simply, “Do it.” For the Sāman, the recitation should be, “To the ancestors, svadhā, obeisance.” Alternatively, ending with “svāhā,” the wise should offer as in the ancestral sacrifice. If there is no fire present, the sacrifice is prescribed to be made into the hand of the Brāhmaṇa. The fire should not be brought from afar when the full moon rite is at hand. If, O Brāhmaṇa, the fire is distant at the time of the full moon rite, or when the time of decline arrives and one’s own sacred fire is far away, or if the fire for worship is distant but a brother stands nearby, then other appropriate measures should be taken as prescribed. Thus, the śrāddha must be performed with reverence, knowledge, and care, following the traditions handed down, so that the offerings may indeed reach the ancestors and bring blessings to all involved.