After completing the worship with fragrance and other offerings, and performing the oblations, the devotee begins the ancestral rite. First, a seat of darbha grass is prepared, and three vessels are worshipped. These vessels are purified with pavitras, and water is poured into them while reciting the sacred verse, “Śanno devī.” Sesame seeds are placed in the vessels with the recitation of “Tilosi,” followed by offerings of fragrance and flowers. The vessels used may be made of wood, leaves, silver, or even materials originating from the sea. However, vessels of gold, silver, or copper are considered especially proper for the ancestors, and silver in particular is highly praised—even hearing its story, seeing it, or giving it as a gift is lauded. When water is offered to the ancestors in silver vessels, or vessels adorned with silver, the merit gained is inexhaustible. Among all vessels, one adorned with silver is supreme and especially dear to the ancestors, for it is said to have arisen from the eye of Śiva. Choosing the vessels according to one’s means and without envy, the devotee places darbha grass in the hand, reciting “Yā divyeti” along with the ancestor’s name and lineage. Declaring, “I will invoke the ancestors,” and receiving their assent, the invocation is performed with the Ṛgvedic mantra, “Uśantas tvā tathā yantu.” Again reciting “Yā divyeti,” arghya is offered, followed by fragrance and other offerings. A cloth is presented with darbha grass, and shelter is offered first. The offerings are then placed in the ancestral vessel, set down facing north. A seat is established for the ancestors, and the offerings are served. As before, the fire ritual is performed without envy, and the offerings are brought with both hands. While reciting “uśantastv,” darbha grass is offered with the hand, accompanied by various excellent vegetables and other foods. Rice mixed with curd, milk, cow’s ghee, and sugar pleases all the ancestors for a whole month, as declared by Padmaja. With fish meat, satisfaction lasts two months; with deer meat, three months; with sheep’s meat, four months; with bird meat, five months. With boar meat, satisfaction lasts six months; with meat of the seven-hoofed, seven months; with goat meat, eight months. The meat of the spotted deer brings satisfaction for nine months, while boar and buffalo meat satisfy for ten months. Hare and tortoise meat bring satisfaction for eleven months, and cow’s milk or milk-rice for a whole year. Pork brings satisfaction for fifteen months, and rhinoceros meat for twelve years. With black nightshade and swordfish meat, satisfaction is endless; and whatever is mixed with honey—cow’s milk, curd, or milk-rice—also brings inexhaustible satisfaction. The ancestors, the former gods, declare that what is given in this way is inexhaustible. One should have recitations of the Veda, the ancestral rites, and all the Purāṇas performed. Hymns to Brahmā, Viṣṇu, the Sun, Rudra, Indra, Īśa, Soma, and the Pavamānas should be recited according to one’s ability. The Bṛhat and Rathantara Sāmans, the Jyeṣṭha Sāman, the Raurava, the Śānti chapter, and the Madhu Brāhmaṇa should also be recited, along with the Maṇḍala Brāhmaṇa and anything else that brings satisfaction. All this is to be recited for the benefit of the Brāhmaṇas and oneself. The study of the Mahābhārata, most dear to the ancestors, should be performed. After the Brāhmaṇas have eaten, food, water, and other offerings are presented. Food suitable for all castes is brought with respect, and the leavings are scattered on the ground in front of those who have eaten. Prayers are offered: May those beings in my lineage who have been burned by fire, and those who have not, be satisfied by what is given on the earth, and, being satisfied, attain the highest state. For those who have neither mother nor father, nor kin nor friend, nor food—may this food given on the earth satisfy them and lead them to union with their proper state, wherever they may be. For those who died unsanctified, who renounced, who shared in the family, and those entitled to the leavings, offerings are scattered on darbha grass as their seat. Water is offered for the satisfaction of the ancestors, once, at the scattering, even if the ground is smeared with cow dung, urine, or water. Carefully, darbha grass is placed with its tips to the south, and rice balls are prepared as prescribed in the ancestral rite, following all procedures. Before washing the hands, the devotee recites the name and family lineage, offers flowers and the like, and then performs the final washing. Knowing what is to be placed to the left, with the right hand he circumambulates three times; as for the fathers, so for the mothers, he performs the rites properly, holding darbha grass in hand. In the same way, a lamp is lit and flowers are offered. At the end, after sipping water, water is offered once and again. Flowers, rice grains, and inexhaustible water with sesame are offered, reciting the name and lineage, and gifts are given according to ability. Cows, land, gold, garments, and fine beds are given to the Brahmins, as desired, for oneself and for one’s father. Free from miserliness, the devotee brings satisfaction to the ancestors, then recites the svadhā invocation and offers water to the universal gods. After receiving blessings from the Brahmins, as is proper, he says, “May the ancestors be gentle,” and the Brahmins respond in turn. Likewise, when he says, “May the lineage increase,” and they reply, “So be it,” he performs the benediction, respectfully removing the rice balls. The remnants are left on the ground until the Brahmins are dismissed; then the household offering is performed, as established by tradition. The remnants left on the ground are said to be the share of those who are honest and without deceit, and of the servant class. Thus, the ancestral rite is completed with reverence and generosity, bringing satisfaction to all.