In the sacred tradition, it is taught that both the giver and the recipient of offerings fall into hell if the śrāddha is performed improperly. Therefore, one who is knowledgeable should conduct the śrāddha ceremony in the afternoon, after the day has been pierced by the sun. It is best to perform the rite at the end of the previous tithi, observing both the old and the new tithi as prescribed. The tithi that extends into the evening is celebrated as the most auspicious time for making offerings. Yet, not everyone agrees on the precise timing for giving these offerings, O lord of sages. With a mind purified through atonement, the performer should seek permission before proceeding. This permission is to be obtained both for the Viśvedevas and for the ancestors, with three offerings made according to the prescribed rules. Once duly permitted for the purpose of śrāddha, the performer should prepare two circles. For a Vaiśya, a circular shape is recommended; for a Śūdra, the rite involves sprinkling. One may appoint oneself as the performer, but must not select a Brāhmaṇa lacking knowledge of the Vedas. The worship should be carried out properly, always remembering Nārāyaṇa, the Lord. Reciting the ṛc 'apahatā', the performer scatters sesame seeds as part of the ritual. After each offering, one should wait for the divine moment before giving again. In the offering of food, the fourth portion is prescribed, and the rest are considered as completed. Into the vessel, water is poured while reciting the ṛc 'śanno devī'. Next, the gods are invoked with the ṛc 'viśve devāḥ saḥ'. The worship continues with fragrances, leaves, flowers, incense, and lamps. Seats for the deities are always provided, using darbha grass mixed with sesame. 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 with garments and ornaments is performed according to one's means. Declaring, "I will perform in the fire," the performer seeks permission from the assembled Brāhmaṇas. They respond, "Do it, let it be done," or simply, "Do it." For the Sāman, the performer recites, "To the ancestors, svadhā, obeisance." Alternatively, ending with "svāhā," the wise offer as in the ancestral sacrifice. If there is no fire available, the sacrifice is prescribed to be performed in the hand of a Brāhmaṇa. The fire should not be brought from afar when the full moon rite is imminent. If the fire is distant at such a time, or when the time of decline arrives and one’s own sacred fire is far away, or when the fire for worship is not close but a brother stands nearby, some twice-born prefer to use a distant fire for worship. The performer honors the Brahmins with foods to eat, to enjoy, to lick, and with other delicious offerings. He invites the mighty All-Gods to come, either by direct invitation or by reciting hymns to the gods. The ancestors, both formless and embodied, whose brilliance is kindled, are saluted as well. Having thus honored the ancestors, and remaining devoted to Nārāyaṇa, the performer invites all the Brahmins to eat, as is customary for the twice-born. He gives them honey, meat, and other appropriate offerings. If any Brahmin appointed for the śrāddha rejects the vessel, or if, while the Brahmins are eating, one touches another—these acts are considered improper and are to be avoided.