In ancient times, the ancestors—those revered forebears—were nourished by the offerings made during śrāddha rites. When these offerings reached them, they rejoiced and their satisfaction increased the strength and success of yogins engaged in deep spiritual practice. In the past, whenever the ancestors were content, they delighted in the power of yoga itself. Recognizing this, it is said that yogins should always perform śrāddha, for such offerings are the highest and most unsurpassed creation among those who partake of soma, the sacred nectar. This practice is not only a duty but a profound act of gratitude, honoring the lineage that unites all who dwell on earth and in the heavenly realms. Those who live among mortals and those who have ascended to celestial abodes are all part of a single, unbroken ancestral line, and each must be worshipped with devotion. Within this vast lineage are those called the Kalpavāsikas, among whose ranks are the illustrious Sanaka and others, as well as the Vairājas, renowned for their austerity. Among these ancestors, some have attained the highest truth and are thus liberated—such is the noble succession of the forefathers. The Agniṣvāttas, descendants of Marīci, and the Vairājas, known as Barhiṣads, are honored groups among the ancestors. The Sukāleyas are the ancestors of Vasiṣṭha, lord of progeny. All these lineages are to be worshipped with the three Vedic mantras, but not separately by a Śūdra. However, a Śūdra may, with the permission of the three higher varṇas, worship all the ancestors, though there are no distinct ancestral lines exclusive to the Śūdra caste. Among the Brāhmaṇas, it is sometimes said that a liberated and conscious being is seen, but according to the special scriptures and the Purāṇas, the matter is more nuanced. The sons of the ancestors, having learned the scriptures praised by the sages and having understood the origins of those to be worshipped, received the memory of their own creation from Brahmā himself. Through this knowledge, they too attained the highest liberation. The Vasus and others, beginning with Kaśyapa, are to be regarded as belonging to all varṇas, as are the Gandharvas and similar beings. This, O great sage, is a brief account of the creation of the ancestors, but know that even in a hundred million years, its full extent cannot be told. Now, let us turn to the proper times for performing śrāddha. Listen carefully: one should perform śrāddha when an appropriate offering or an excellent Brāhmaṇa is available. The most auspicious times include the solstices, equinoxes, eclipses of the moon or sun, and whenever the sun enters a new zodiac sign. If one is troubled by inauspicious stars or planets, or after experiencing evil dreams, śrāddha should be performed at one’s own discretion. The arrival of new grain is also a fitting occasion. When the new moon coincides with the nakṣatras Ārdrā, Viśākhā, or Svāti, the ancestors are satisfied for eight years by the śrāddha performed at that time. If the new moon falls on Puṣya, the fierce nakṣatra, or Punarvasu, the satisfaction lasts for twelve years. On the new moon in the Vāsava, Ājaikapāda, or Vāruṇa nakṣatras, one should surely perform śrāddha, for even the gods find it difficult to achieve satisfaction then. When the new moon falls in any of nine special nakṣatras, those seeking inexhaustible merit should perform śrāddha, for the merit gained is beyond measure. There are also secret and highly meritorious times for śrāddha, spoken of by the ancestors themselves: the third day of the bright half of Vaiśākha and the ninth day of the bright half of Kārttika. The thirteenth and fifteenth days of the dark fortnight in Māgha, eclipses, Aṣṭakā days, and both solstices are also especially powerful. On these occasions, one should offer water mixed with sesame seeds to the ancestors with devotion. Such acts bestow satisfaction upon the ancestors for a thousand years—this is a secret revealed by the forefathers. If, during the bright half of Māgha, the fifteenth day falls on the conjunction with the star Varuṇa, that moment is supremely auspicious for the ancestors, though it is rare and not easily attained by those of little merit. If, at this time, the star Dhaniṣṭhā is present, then water and food offered to the ancestors bring them satisfaction for ten thousand years. Should the early Bhādrapadā stars also be present, those who perform śrāddha then grant their ancestors supreme satisfaction, ensuring their peaceful rest for an entire age. Bathing with reverence in sacred rivers such as the Gaṅgā, Sarayū, Vipāśā, Sarasvatī, Naimiṣā, or Gomati, and then performing worship for the ancestors, removes their misfortunes. The ancestors themselves sing in joy: “When, after a year, we again attain satisfaction at the end of the bright Māgha fortnight, with the pure waters of holy fords and the gifts made by our sons and others—” A pure mind, wealth honestly gained, an auspicious time, the prescribed rite, the proper vessel, and supreme devotion—these together grant all that is desired. Now, listen to the verses sung by the ancestors, for having heard them, one should act as destiny ordains. “Blessed is the wise man born in our lineage who, without deceit, offers rice-balls for us. He who, possessing jewels, garments, vehicles, all enjoyments, and wealth, gives gifts to Brāhmaṇas on our behalf, or, with whatever food he has, feeds excellent Brāhmaṇas with devotion and humility—even that much is sufficient. If unable to give food, he may offer wild greens or even a small fee to foremost Brāhmaṇas. If even that is not possible, he may respectfully offer a few sesame seeds at his fingertips to any distinguished Brāhmaṇa. With seven or eight sesame seeds, or even a handful of water, offered with devotion and humility, he fulfills his duty to us. Whatever he is able to obtain, even the daily milk from cows, if nothing else is at hand, he will satisfy us with devotion by making the offering. If nothing at all is available, he should go to the forest, find a sacred spot at the root of a tree, and, raising his arms to the wind, recite aloud for the Sun and the guardians of the worlds: ‘I have no wealth, no riches, nor anything suitable for śrāddha; bowing to my ancestors, may they be satisfied with my devotion—my arms outstretched on the path of the wind.’” Thus have the ancestors sung about the purpose of existence and non-existence. By such acts, even the simplest ritual becomes a śrāddha for the twice-born who performs it in this way. Markandeya, the sage, then said: “All this was once told to me by the wise son of Brahma, the younger brother of Sanaka. Now, listen to what is said about the Brāhmaṇas. The one who knows the three Nachiketas fires, the three Madhu verses, the three Suparna hymns, who is versed in the six limbs of learning, knows the Vedas, is learned, is a yogi, and the foremost singer of the Jyotish Sāma—he is fit to be honored. Also, priests, nephews, grandsons, fathers-in-law, sons-in-law, maternal uncles, and Brāhmaṇas devoted to austerity are worthy recipients in these sacred rites.