Let us listen to the sacred account of ancestral rites as revealed in the Padma Purāṇa, where the proper offerings and procedures are carefully laid out for those who wish to honor their forebears. It is taught that by offering svadhā to the priest, one continually satisfies the ancestors. Yet, the wise should also perform the replenishing rites for Agnīdhra and Somapā, ensuring all aspects of the ancestral worship are fulfilled. If there is no fire available, a brāhmaṇa may improvise: the oblation can be offered in his own hand, or in water, or at the base of a goat’s ear, a cow’s ear, in a cowshed, or near a śiva tree, so that the ritual may proceed even in less than ideal circumstances. The southern direction is especially praised as the pure place for the ancestors. Water should be offered facing west, and sesame seeds are to be used in these offerings. There are foods and items that delight the ancestors: sword-bean, meat, rice, black millet, barley, yavanī, wheat, sugarcane, white flowers, and fruits. In addition, darbha grass, māṣa beans, ṣaṣṭika rice, cow’s milk, honey, and clarified butter are always dear and commendable to them. Yet, there are foods to be avoided at a śrāddha: lentils, hemp, niṣpāva beans, royal māṣa beans, and kuluttha beans must not be offered. Nor should lotus, bael, arka, datura, pāribhadra, or aṭarūṣaka, and goat’s milk. Likewise, kodrava, udāra, varaṭaka, kapittha, madhuka, and atasi are to be left out by one who desires prosperity. Those who please the ancestors with devotion are themselves blessed: the ancestors grant nourishment, bodily health, and offspring to their devotee. The rite for the ancestors is considered superior even to the rite for the gods; replenishing the ancestors is remembered as coming before that for the deities. The ancestors are quickly pleased, free from anger, unattached, steadfast in friendship, peaceful in mind, devoted to purity, and always speak kindly. They are attached to their devotees, givers of happiness, and are likened to festival deities. Among those who offer oblations, the Sun is regarded as the deity of the śrāddha. All this account of the ancestral lineage has been declared—it is meritorious, pure, health-giving, and should always be recited by men. Hearing this, Bhīṣma’s devotion increased even more, and he requested further knowledge: “Tell me about the time and procedure for the śrāddha, and about the śrāddha itself. Which twice-born should be fed at śrāddhas, and which are to be avoided? At what time of day should one begin the śrāddha for the ancestors? How does the food given at a śrāddha reach the ancestors, O best of knowers of Brahman? By what procedure should it be done, and how does it please the ancestors?” Pulastya responded, saying that one should perform the śrāddha every day with food and water, or with milk, roots, and fruits, thereby bringing satisfaction to the ancestors. Śrāddha is said to be of three kinds: daily, occasional, and desired. Pulastya then explained the daily śrāddha, which omits the arghya and the invocation. He taught that a parva not connected to the gods is called ‘adaivata’, and three kinds of parva are remembered. Those appointed for the parva rites include one who maintains five fires, a snātaka, one who recites the three Sauparṇa hymns, and one learned in the six limbs of the Veda. Also, a śrotriya, the son of a śrotriya, one skilled in ritual words, one who knows everything, versed in the Veda, a mantrin, and one born in a lineage of knowledge. One who has performed the three Nāciketa fires, the three Madhu sacrifices, established in other scriptural rites, a knower of the Purāṇas, knower of Brahman, devoted to self-study, intent on recitation, a devotee of Brahman, devoted to ancestors, a worshipper of the Sun, or a Vaiṣṇava; a brāhmaṇa steadfast in yoga, self-controlled, and of good character. These should be honored with effort. Those who must be avoided are: one fallen from virtue, his son, an impotent man, a slanderer, and one with visible disease. All these must be rejected at the time of śrāddha by those who know dharma. On the previous or following day, one should invite those who are humble. When invited, the ancestors approach those brāhmaṇas; those who have become like air also arrive and attend upon those who are seated. Having touched the right knee, one should invite with the left hand, choosing brāhmaṇas who are free from anger, devoted to purity, well-bathed, and speakers of Brahman. Thus, both you and I should proceed in the śrāddha rite, having completed the pitṛ-yajña, known as tarpaṇa, with proper fire. One should prepare the piṇḍa offering and the vāhāryaka śrāddha at the waning of the moon, on a spot smeared with cow dung, at the southern bathing place. With devotion, the śrāddha should be begun in a cowshed or near water; with fire, one should offer the pitṛ caru, or with handfuls of parched grain. Saying, “I offer to the ancestors,” one should place everything to the south. After washing the hands, make the three offerings in front. These offerings should be a span long and four fingers wide. Three ladles of khadira wood with silver inlay should be prepared, each the size of a ratni, smooth, with the tip shaped like a hand. Water vessels of bronze, a strainer, sacrificial sticks, and kuśa grass are needed. Sesame-leaf plates, clean garments, fragrant incense, and ointments should be brought, and everything placed gently to the south. Having arranged everything in the northern part of the house, on a spot smeared with cow dung, one should make a circle with cow urine. With pure water adorned with flowers, using both the right and left hands, one should wash the feet of the brāhmaṇas, bowing to them again and again. When the seats are properly arranged with darbha grass and the brāhmaṇas have purified themselves with water, seat them and recite the appropriate mantras. For divine rites, two brāhmaṇas; for ancestral rites, three; or one each for both, or as appropriate—let the wise person serve food to the brāhmaṇas, but should not make the offering elaborate. First, present the offering for the divine purpose; then, according to tradition, honor the brāhmaṇas with arghya and other rites. With their permission, perform the ritual in the fire as prescribed. According to the rules of one’s own tradition, at the proper time and place, the wise person should perform the āpyāyana rite with the Agni and Soma fires. Thus, the sacred procedures for honoring the ancestors are established, ensuring their satisfaction and blessings for those who follow these rites with devotion and purity.