With a heart full of reverence, the wise householder prepares the sacred seat for the śrāddha, laying down kuśa grass and offering it with proper honor. With the permission of the assembled Brāhmaṇas, he begins the invocation of the gods, inviting their presence with due respect. He then offers arghya—water mixed with barley—to the gods, following the prescribed rules. Fragrant incense and shining lamps are presented, their scents and lights pleasing to the divine. Meanwhile, all is prepared for the ancestors with the sacred apasavya orientation, ensuring the ritual’s sanctity. With permission granted, darbha grass split in two is offered, and the wise one invokes the ancestors with mantras, offering them arghya with sesame-water, again using apasavya. Should a guest—a Brahmin traveler—arrive at this time, seeking food, he too is to be honored as the Brāhmaṇas permit, for it is said that yogis, in various forms, wander the earth to uplift people, their true nature hidden from view. Thus, at the śrāddha, any guest who arrives must be honored, for if the foremost among the twice-born is neglected, the fruit of the rite is lost. The householder then offers seasoned food, carefully prepared without salt or alkaline substances, into the sacred fire, three times, with the Brāhmaṇas’ permission. The first oblation is offered with the invocation “Svāhā” to Agni, the divine carrier of offerings to the ancestors. The second is given to Soma, who is intimately connected with the forefathers. The third is for Vaivasvata. Whatever remnants remain from these offerings are placed in the vessels of the Brāhmaṇas. After this, the householder serves well-cooked, desirable, and properly prepared food, inviting the Brāhmaṇas with gentle words: “Please enjoy as you wish.” They are to eat with focused minds, in silence, their faces pleasant and content, while the offerings are given with devotion, free from anger or haste. Mantras for protection from evil are recited, and sesame seeds are spread upon the ground. The excellent Brāhmaṇas then chant the ancestral verses, praying that the father, grandfather, and great-grandfather—nourished by these offerings—may find satisfaction today. They invoke satisfaction for these ancestors, whether present in the Brāhmaṇas’ bodies or through the rice balls offered on the earth, and for all that has been devotedly declared. Prayers extend to the maternal grandfather, his father, and his father’s father, wishing them satisfaction as well. May all the gods be supremely contented, and may evil spirits be destroyed. Hari—Lord of sacrifice, imperishable soul, and enjoyer of all offerings—is present, ensuring that demons and asuras are dispelled by his very presence. Once the Brāhmaṇas are satisfied, they are offered any remaining food and water for sipping, as needed. When they have eaten their fill and granted permission, the householder gathers the rice balls from the earth, with focused mind and water from the ancestral site. These rice balls are then offered to the maternal ancestors as well, using the same sacred water and placing them on darbha grass to the south, adorned with flowers and incense. The first rice ball is for one’s own father, the next for the grandfather, and the third for the great-grandfather. At the base of the darbha grass, the arms are anointed with fragrant ointments, pleasing to touch, and the same is done for the maternal ancestors, with garlands and scents. Having thus honored the foremost Brāhmaṇas, water for sipping is again offered, first to the paternal ancestors, with a concentrated and devoted mind. With the blessing, “May it be well with you,” a gift is given according to one’s ability. Then, the Vaiśvadeva mantras are recited: “May all the Viśve Devas be pleased.” When the Brāhmaṇas respond, “So be it,” their blessings are requested. Afterwards, the gods and then the ancestors are respectfully dismissed, first the paternal, then the maternal. In the same manner, the maternal grandfathers are honored, and the order of feeding, giving, and dismissal is maintained. All this is done before the ritual bath for purity. The ancestors are dismissed first, then the maternal grandfathers, with affectionate words and gestures. After honoring and seeking their permission, the householder follows them to the doorway before departing. The daily Vaiśvadeva rite is then performed, and only afterwards does the householder eat, together with those worthy of honor, attendants, relatives, and himself. Thus, the wise perform the śrāddha for both paternal and maternal ancestors. Nourished by these offerings, the grandfathers grant all desires. Three things are especially pure in the śrāddha: the daughter’s son, sacred grass, and sesame seeds—along with the giving of silver and the showing of proper respect. Anger, travel, and haste must be avoided by both the performer and the eater during the śrāddha; these are essential rules. The Viśve Devas, the ancestors, the maternal grandfathers, and the entire lineage are all nourished by those who perform śrāddha properly. The ancestors are sustained by Soma, and the moon supports yoga; thus, śrāddha performed with yogic discipline is especially praised. Even among a thousand Brāhmaṇas, the presence of a yogi delivers all, including the sacrificer. All this was taught by Sanatkumāra in ages past, as well as by Vāyu, by Śaṃbhu among the gods, and by Maitreya, son of the Ṛṣis. This is the general ancestral rite found in all the Purāṇas. One who knows and follows this sequence of rituals is freed from bondage. Through this rite, sages of firm vows have attained liberation. Therefore, by following this path, you too may become supreme. Thus, O best of the twice-born, I have related to you, with devotion, as you asked. Having worshipped the ancestors, meditate on Hari, for there is nothing higher than this ancestral rite—of this, there is no doubt.