With reverence and devotion, the ritual for honoring one’s ancestors begins. The practitioner, mindful of tradition, declares, “I offer to the ancestors,” and places all offerings carefully to the south. After washing the hands, three offerings are made in front, each prepared with precision—a span in length and four fingers in width. Three ladles of khadira wood, adorned with silver inlay, are crafted for the ritual, each the size of a ratni, smoothed and shaped at the tip like a hand. Water vessels of bronze are gathered, along with a strainer, sacrificial sticks, and kuśa grass. Sesame-leaf plates are prepared, clean garments are donned, and fragrant incense and ointments are brought forth. All these items are placed gently to the south. The ritual space is arranged in the northern part of the house, on a spot freshly smeared with cow dung, and a protective circle is drawn with cow urine. With pure water decorated with flowers, the feet of the brāhmaṇas are washed using both hands, bowing to them repeatedly in respect. Seats are arranged with darbha grass, and the brāhmaṇas purify themselves with water. Once seated, the host recites appropriate mantras. For divine rites, two brāhmaṇas are engaged; for ancestral rites, three; or one each for both, or as tradition dictates. The wise person serves food to the brāhmaṇas, ensuring the offering is not elaborate. First, the divine offering is presented; then, following tradition, the brāhmaṇas are honored with arghya and other rites. With their permission, the prescribed fire ritual is performed. Following one’s tradition, at the proper time and place, the āpyāyana rite is conducted with the Agni and Soma fires. Using the southern fire, properly established, the excellent brāhmaṇa, wearing the sacred thread, completes the rites, proceeding with sprinkling and other acts. All these actions are performed by one who knows the prācīnāvīta posture. The special offerings are obtained, and balls of rice and water are prepared. Water is offered with the left hand, and all offerings are made with care, self-control, and without envy. A line is drawn, and the offerings for the ancestors are placed, facing south, with darbha grass laid accordingly. Each rice ball is placed upon the darbha grass, circumambulated, and deposited while reciting the names and gotras of the ancestors. On those blades of darbha, the hand is wiped for those receiving the offering; mantras are recited, and cleansing is repeated. Water is offered, and worship is performed with incense, fragrance, and other prescribed rites, invoking all with Vedic mantras. With one fire and one vessel of water, the rice balls are placed. Afterwards, kuśa grass is offered to the ancestors. The invocation and dismissal for the rice balls and other offerings are performed, and the portions from the balls are taken in order. The brāhmaṇas are seated and praised, then served food, both for desired and meritorious purposes, always. Those prone to anger are avoided, and Nārāyaṇa Hari is remembered. Knowing the ancestors are satisfied, the scattering is performed for all castes. Food retained with water and sesame is scattered on the ground; after the brāhmaṇas have finished, water with flowers and rice grains is offered again. The svadhā invocation is recited over all the rice balls, and the rites are performed from beginning to end, for otherwise the śrāddha is fruitless. After dismissing the brāhmaṇas, bowing and circumambulating them, the host faces south and addresses the ancestors: “May our donors increase, may the Vedas and our lineage continue; may our faith never diminish, and may we always have much to give. May we have abundant food, may we receive guests; may there be those who ask from us, and may we never have to beg from anyone.” This is the rule for the Anvāhārya offering, as spoken by Agnimat: just as at the waning of the moon, so too is it prescribed elsewhere. The rice balls may be offered to cows, brāhmaṇas, into the fire, or into water; or scattered at the edge of a field, or immersed with water. The wife, endowed with humility, eats the middle rice ball; the ancestors place in her the seed for the growth of progeny. The offering remains until the brāhmaṇas have departed. After completing the rites for the ancestors, the Vaiśvadeva offering is performed. Then, together with those honored, the host peacefully partakes of the food offered to the ancestors. Afterwards, one may eat again, travel, undertake exertion, or engage in intercourse. However, those who perform or partake in a śrāddha must avoid a second meal, travel, exertion, sexual union, study, quarrel, and daytime sleep—always. By this procedure, śrāddha is performed for the three aims of life, always during the dark fortnight when the moon is in Kanyā, Kumbha, Vṛṣabha, or the signs of the stars. Wherever an offering is made for sapiṇḍīkaraṇa, it should always be given by one who knows the fire-rites, according to this procedure. Now, what was spoken by Brahmā is declared: the śrāddha called ‘universal,’ which bestows both enjoyment and liberation. It is to be performed at the solstices, equinoxes, new moon, solar ingress, amāvāsyāṣṭakā, and on the fifteenth day of the dark fortnight. On the days of Ārdrā, Maghā, and Rohiṇī, when wealth and brāhmaṇas are present; on the days of Gajacchāyā, Vyatīpāta, Viṣṭi, and Vaidhṛti. On the third day of Vaiśākha, the ninth of Kārtika, the fifteenth of Māgha, and the thirteenth of Nabhasya. These beginnings of the yugas are remembered as beneficial for the ancestors; likewise, at the start of a manvantara, the wise should offer śrāddha. On the ninth of Aśvayuj, the twelfth of Kārtika, the third of Caitra, and also of Bhādrapada, the ritual continues, honoring ancestors and fulfilling sacred duty.