With deep devotion, a person pleases the ancestors, and in turn, the ancestors bestow their blessings upon him; they grant nourishment, progeny to those who desire it, and even entry into heaven—there can be no doubt of their generosity. Among all ritual observances, the rites performed for the ancestors surpass those for the gods, for replenishing the ancestors is remembered as coming before the worship of deities. Yet, the subtle path of yoga is not the means by which the ancestors are satisfied, nor is it their domain. Instead, they are perceived through the power of renowned austerity, with the physical eye, not through the subtle vision of yoga. Thus, there exist worlds belonging to the ancestors, as well as their daughters, grandsons, and those sacrificers who sustain them, as has been declared. Of these ancestral beings, four are embodied, while three among them are without form. The gods themselves, honoring the ancestors with great care, diligently perform the śrāddha rites. All are devoted—Indra and those whose minds are inclined to reverence, the Viśve, the Sand-grains, the Pṛśnijas, and the Śṛṅgins, all join with hands folded in worship. The black, the white, and the unborn likewise observe the proper rites; those offspring with wind-belts and those famed by day also pay homage. The Lekhas, the Maruts, and celestial beings beginning with Brahma, as well as sages such as Atri, Bhṛgu, and Angiras, all participate in honoring the ancestors. Yakṣas, Nāgas, Suparṇas, Kinnaras, together with Rākṣasas, perpetually worship the ancestors, seeking the fruits of their devotion. Honored and worshipped at the śrāddha, these great souls grant all desires by the hundreds and thousands. Having transcended the cycle of the three worlds and freed themselves from the fear of old age and death, the ancestors grant liberation and yogic sovereignty. They bestow the means to liberation, sovereignty, subtle bodies to the deities, complete dispassion, and infinity. The sovereignty granted is yogic sovereignty, the supreme wealth; apart from this yogic sovereignty, liberation cannot be attained. Just as only those with wings can move in the sky, so among all dharmas, liberation is the highest, the eternal dharma. The ancestors grant thousands of celestial vehicles, adorned with groups of apsarases, famed for fulfilling all desires. Wisdom, nourishment, memory, intelligence, sovereignty, and health—all these are obtained by the grace of the ancestors, who are of great soul. Grandfathers bestow garments studded with pearls and cat’s-eye gems, teams of horses and elephants, and countless jewels. With affection, they always give swans and peacocks yoked to vehicles adorned with pearls and cat’s-eye gems, festooned with chains of bells, and ever bearing flowers and fruits, to human beings. For the śrāddha ritual, 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 considered suitable. The sight of silver, and its gift, is declared to be endless, inexhaustible, and a heavenly charity for the ancestors; by such gifts, good sons deliver their ancestors. In ancient times, the ancestors drank the svadhā offering of milk in a silver vessel; for those who desire to offer svadhā, when it is given in such a vessel, it becomes inexhaustible. The presence, sight, or gift of a black antelope skin is said to ward off evil, increase Brahmanic splendor, and benefit the ancestors in various ways. Gold, silver, copper, a daughter’s son, a kutapa vessel, sesame seeds, pure garments, a triple staff, and yoga practice—these are all part of the best and eternal rule for the śrāddha ritual. This practice increases 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. According to rule and instruction, the place for the ancestors brings prosperity, health, long life, strength, and enhancement of complexion. There, three pits should be made, and three khadira sticks, each a ratni in length and adorned with silver, placed lengthwise, each four finger-breadths thick. They should be set on the ground facing east and south, without holes, and the pure person should always wash them with water purified by darbha grass. Purification is to be done with cow’s milk or goat’s milk, and with sacred words; by such constant offering, satisfaction is eternally attained. Here and hereafter, one who fulfills all duties and worships the ancestors after bathing thrice daily, with proper mantra and procedure, obtains the fruit of an Aśvamedha sacrifice. On the new moon, one should place the offering in a pit four finger-breadths square; these rites, known as the thrice-seven, uphold the three worlds. By these rites, one attains nourishment, wealth, long life, and progeny; diverse fortune comes, and ultimately liberation is attained. This practice is purifying, removes sin, and yields the fruit of an Aśvamedha sacrifice; when honored and worshipped by twice-born men, there is a mantra for it, immortal and created by Brahma. Homage is always to the deities, the ancestors, and the great yogis, and to Svadhā and Svāhā as well. At the beginning and end of the śrāddha, one should recite this mantra three times, and also at the offering of the piṇḍa, with concentration. The ancestors quickly arrive, and the demons flee. This mantra truly delivers the ancestors in the three worlds, when it is recited at the śrāddha by those devoted to Brahman. One who desires sovereignty should always recite this mantra with diligence; it increases strength, purity, wealth, virtue, glory, lifespan, and power. The recitation of this mantra, with discipline, pleases the ancestors. The Seven-flamed (Saptārciṣa), auspicious and bestower of all desires, is declared. To the formless and the formed ancestors, radiant in their brilliance, one should always bow—those contemplative ones with the eye of yoga. To those who are the progenitors of Indra and the others, and of Bhṛgu and Marīci, and of the seven sages and the ancestors—one bows to those bestowers of desires.