In the ancient times, from the great progenitor Kardama were born the revered Pitṛs known as the Ājyapās. These ancestral beings emerged once more from the sage Pulaha. In all the worlds, the Ājyapās move about as birds, delighting in pleasures, and it is said that the Vaiśyas, seeking rewards, honor them with śrāddha rites. Among these Pitṛs, a mind-born daughter named Virajā is renowned for her virtue. She is celebrated as the mother of Yayāti and the devoted wife of Nahuṣa. There are also the Sukālās, a group of Pitṛs who are the offspring of the sage Vasiṣṭha and the sons of Hiraṇyagarbha. The Śūdras honor these ancestors. Their celestial realms are known as the Mānasa worlds, which they bear in heaven. Among them is a mind-born daughter, Narmadā, the best of rivers, who sustains beings as she flows southward. Narmadā is the mother of Trasaddasyu and the spouse of Purukutsa. At the dawn of each Manvantara, the age ruled by Manu, all śrāddha rites are established by approaching these Pitṛs. Thus, the proper honoring of the ancestors is set forth at the very beginning of the cosmic cycle. Therefore, O best of the twice-born, one should offer śrāddha to all the Pitṛs in due order, with faith and according to one’s own duty. When offerings are made to the ancestors in vessels of silver, or vessels adorned with silver, and the svadhā oblation is placed first, the ancestors are truly pleased. By performing the replenishment of Soma, Agni, and Vaivasvata, and by singing praises to the waters and to Agni, one attains the fruit of the great horse sacrifice, the Aśvamedha. In this way, with devotion, one pleases the ancestors, and in turn, the ancestors bestow blessings—nourishment, progeny, and even heaven—to those who desire them, leaving no doubt. Indeed, the rites for the ancestors always surpass those performed for the gods, for the replenishment of the ancestors is remembered as prior and more essential. The subtle path of yoga is not for the ancestors, nor do they find satisfaction in it; rather, they are perceived through the power of renowned austerity, with the physical eye. Thus have been described the worlds of the ancestors, their daughters, grandsons, and sacrificers, all of whom sustain the Pitṛs. Of these Pitṛs, four are embodied and three are without form. The gods themselves, with great care and diligence, perform śrāddha rites for them. All, including Indra and those whose minds are thus inclined, the Viśve, the Sand-grains, the Pṛśnijas, and the Śṛṅgins, are devoted, worshipping with hands joined in reverence. The black, the white, the unborn, those offspring with wind-belts, and those famed by day—all worship the ancestors according to the proper rites. So too do the Lekhas, the Maruts, and the celestial beings beginning with Brahma; the sages, including Atri, Bhṛgu, and Angiras, as well as the Yakṣas, Nāgas, Suparṇas, Kinnaras, and Rākṣasas, all perpetually worship the ancestors, desiring the fruits of their devotion. Thus, these great souls—the ancestors—when honored and worshipped at śrāddha, grant all desires by the hundreds and thousands. Having transcended the cycle of the three worlds, and having cast off the fear of old age and death, the ancestors bestow liberation and yogic sovereignty. They grant the means to liberation, sovereignty, subtle bodies to the deities, complete dispassion, and infinity. The sovereignty bestowed by the ancestors is yogic sovereignty, the supreme wealth; apart from this, liberation is not attained. Just as only those with wings can move in the sky, so among all dharmas, liberation is the highest and eternal dharma. The ancestors also grant thousands of celestial vehicles, adorned with groups of apsarases, famed for fulfilling all desires. By their grace, wisdom, nourishment, memory, intelligence, sovereignty, and health are attained. The grandfathers bestow garments of pearls and cat’s-eye gems, teams of horses and elephants, as well as countless jewels. With affection, they give swans and peacocks yoked to vehicles adorned with pearls and cat’s-eye gems, festooned with chains of bells, ever bearing flowers and fruits, to human beings. A vessel of gold, silver, or copper is said to be fit for the ancestors; even a silver vessel, or one plated with silver, is suitable for their worship. The sight of silver, and even more so its gift, is declared to be endless, inexhaustible, and a heavenly charity for the ancestors; by this act, good sons deliver their forebears. In former times, the ancestors drank the svadhā offering of milk from a silver vessel; for those who desire the svadhā offering, when it is given thus, it is inexhaustible. The presence, sight, or gift of a black antelope skin is also said to ward off evil, increase Brahmanic splendor, and benefit the ancestors in many ways. Gold, silver, copper, a daughter’s son, a kutapa vessel, sesame seeds, pure garments, a triple staff, and the practice of yoga—these are all considered the best and eternal rules for the śrāddha ritual. They increase lifespan, fame, offspring, and the growth of wisdom and lineage. In the southeast direction, especially at the prescribed site, a perfectly square area, measuring one ratni on each side, should be prepared. There, three pits are to be made, and three khadira sticks, each a ratni in length and adorned with silver, should be placed lengthwise, each four finger-breadths thick. These should be set on the ground facing east and south, without holes, and should always be washed with water purified by darbha grass. Purification is to be done with cow’s milk or goat’s milk, accompanied by sacred words. By such constant, pure offerings, satisfaction is eternally attained. Indeed, one who is endowed with all duties, who always worships the ancestors after bathing thrice daily, with proper mantra and procedure, attains the fruit of an Aśvamedha sacrifice, both here and hereafter.