If a person finds himself unable to provide a proper meal for the śrāddha, he should, to the best of his ability, offer wild greens or even the smallest fee to the most respected Brāhmaṇas. If even this is beyond his means, then with humility and reverence, he should offer just a few sesame seeds—held delicately at his fingertips—to a distinguished Brāhmaṇa. Even with just seven or eight sesame seeds or a mere handful of water, if these are given with devotion and humility for the sake of the ancestors, the offering becomes meaningful. Whatever he can obtain—be it from any source, or even just the daily milk from his cows if nothing else is available—he should offer it with devotion to satisfy the ancestors. And if he is truly destitute, lacking everything, he should go into the forest, find a sacred spot at the root of a tree, and there, with arms outstretched 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 an act, the ritual becomes a śrāddha for the twice-born who performs it in this way. Markandeya then spoke, saying: “O sage among Brāhmaṇas, this teaching was once imparted to me by the wise son of Brahma, the younger brother of Sanaka. Now, listen further about the Brāhmaṇas suitable for śrāddha.” The most fitting to receive the śrāddha are those who know the three Nachiketas fires, the three Madhu verses, and the three Suparna hymns; those versed in the six limbs of knowledge, learned in the Vedas, devoted to yoga, and foremost singers of the Jyotish Sama. Also worthy are priests, nephews, grandsons, fathers-in-law, sons-in-law, maternal uncles, and Brāhmaṇas devoted to austerity. Those engaged in the five sacred fires, disciples, relatives, and those devoted to their mother and father are also to be chosen for the śrāddha. But some must not be appointed—those who betray friends, have deformed nails, Brāhmaṇas with blackened teeth, those who defile maidens, neglect the sacred fire, or sell Soma. Also unfit are the cursed, thieves, slanderers, village priests, those who teach or learn for hire, those who have married another’s former wife, those who neglect their parents, those who support or marry women of lower caste, and temple priests. On the first day, the wise should invite the foremost Brāhmaṇas; if not, then ascetics who have come to the house should be fed. Brāhmaṇas who arrive at the house, after washing their feet and purifying themselves, should be seated on proper seats, with pure hands and after purification. Pairs should be appointed for the ancestors and likewise for the gods, or one for each god and one for each ancestor. The maternal grandfather’s śrāddha should be performed together with the Vaiśvadeva rite, or the Vaiśvadeva rite alone, as prescribed. The Brāhmaṇa for the gods should face east, while those for the ancestors and grandfathers should face north. Some say that the śrāddha for gods and ancestors should be performed separately; others, the great sages, say it can be done together in one cooking. For the seat, after giving kuśa grass and honoring the Brāhmaṇas with offerings, the wise should invoke the gods with their permission. Arghya should be offered to the gods with barley-water, fragrant incense, and lamps as prescribed. All preparations for the ancestors must be done with apasavya, the sacred thread worn over the right shoulder. Then, with permission and darbha grass split in two, the wise should invoke the ancestors with mantras, offering arghya and other items with sesame-water and apasavya. If, at this time, a guest arrives seeking food—a Brāhmaṇa traveler—he should be honored as desired, after obtaining permission from the Brāhmaṇas. For yogis, taking on various forms, wander the earth for the good of people, their true nature unknown. Therefore, at the time of śrāddha, a wise person should always honor a guest who arrives; for if such a guest, especially a foremost twice-born, is not worshipped, the fruit of the śrāddha is destroyed. Seasoned food, free from salt and alkaline substances, should be offered into the fire, as permitted by the Brāhmaṇas, and this should be done three times. The first oblation is to Agni, the carrier of offerings to the ancestors, with the invocation “Svāhā.” The next is to Soma, who is associated with the ancestors, and the third to Vaivasvata. Whatever remains from these offerings should be placed in the vessels of the Brāhmaṇas. Afterwards, one should serve well-cooked, desirable, and properly prepared food, inviting the Brāhmaṇas to enjoy as they wish, speaking gently and respectfully. They should eat with focused minds, in silence, with pleasant faces and contentment. The food should be given with devotion, without anger or haste. When the meal is ready, mantras for protection from evil should be recited, and sesame seeds spread on the ground, while the excellent Brāhmaṇas recite the ancestral verses: “May my father, grandfather, and great-grandfather, whose forms are nourished by these offerings, attain satisfaction today. May my father, grandfather, and great-grandfather, who are present in the bodies of these Brāhmaṇas, attain satisfaction today. May my father, grandfather, and great-grandfather be satisfied by the rice balls I have offered on the earth. May my father, grandfather, and great-grandfather be satisfied by my declarations made here with devotion. May my maternal grandfather, his father, and his father’s father attain satisfaction; may all the gods attain supreme contentment, and may the evil spirits be destroyed.” Hari, the Lord of sacrifice, the imperishable soul, the enjoyer of all oblations to gods and ancestors, is present here. By his presence, may all demons and asuras instantly depart. When the Brāhmaṇas are satisfied, food remaining on the earth and water for sipping should be given to them, once or as often as needed. When they are fully satisfied and have given their permission, one should, with concentration, gather the rice balls from the earth along with water, thus completing the rite.