With a heart full of reverence, the householder prepares himself for the sacred rite honoring the ancestors. In his hand, he holds a single pure cloth, ready to offer it again and again, for it is said that the sight-born gift—presented with the proper mantra—brings great benefit to the departed forebears. Ever devoted, he prepares three rice-balls, mixing them with clarified butter and sesame seeds, and places them carefully on the ground, his left knee bent as prescribed by tradition. He invokes, with due respect, the ancestors—his grandfathers and great-grandfathers—turning his face to the east. Attentively, he circles the rice-balls with water from the ancestral side, making sure not to neglect any detail. Some, wishing to honor their maternal ancestors separately, bring offerings of food, water, flowers, and various delicacies for them as well. With care, the householder offers the three nourishing rice-balls in proper order, using his thumb between his knees, following the sequence laid down by the wise. With his left and upper hands, and reciting the dharma mantra in turn, he proclaims again and again, “Homage to you, O subtle ancestors.” Then, with his right hand, he releases the first rice-ball, always reciting, “Homage to you, O gentle ancestors,” never tiring in his devotion. Remaining attentive to dharma, he serves at the line of the mortar and the vessel for water, using his left and upper hands. He gives new linen thread, red cotton cloth, woolen or bark garments, and the sacred ancestral thread, but he avoids silk, for that is not suitable for the rite. He is careful never to use cloth that is torn or soiled, knowing that such offerings do not please the ancestors nor bring prosperity to the giver. The best offerings include three-knotted collyrium and oil made from black sesame seeds, preserved with care. He selects incense of sandalwood and aguru, along with tamala, usira, bhaka, and the finest resins—guggulu and turushka. For flowers, he chooses only those that are white and fragrant, including lotuses and water-lilies, and all other suitable, sweet-smelling blossoms. But he avoids javā, sumanas, bhaṇḍīra, upakāma, and kuraṇḍaka flowers, for these are not favored in the śrāddha ritual. Flowers lacking fragrance or with only a faint scent are also set aside by one who seeks prosperity. The twice-born, who assist in the rite, are seated with discipline, facing north, while the sacrificer himself worships facing south, as the rules prescribe. Facing his guests, the householder carefully offers darbha grass and rice-balls, directly honoring his own grandfathers in this manner. He selects darbha grass that is green, tinged with yellow, moist with flowers, and well-arranged, each blade the size of a barley grain, and places it at the ancestral spot. At the base of these roots, he finds dark stones and other such things in abundance, as well as śmāmāka, nīvāra, and durvā grasses—all mentioned as suitable for the rite. It is said that, in the beginning, the most excellent Prajāpati was praised and came into being, and that his hairs fell from the sky to the earth, becoming these pure and elevated grasses. Because of this, these sacred grasses are honored in the śrāddha, and those who desire prosperity offer rice-balls upon them. Those who perform these rites with purity and without sin are blessed with fertility in offspring, radiance, fame, and beauty—qualities that shine forth in their descendants. The householder spreads the darbha grass once, facing south for the piṇḍa offering, with the tips pointing southeast, just as prescribed. Throughout the ritual, he maintains a focused mind, free from dejection, anger, or distraction. He declares, “Whatever is impure, I destroy entirely; all the gods and demons hostile to this rite are slain by me, as are the rakṣasas, yakṣas, hosts of piśācas, and all yātudhānas.” In this way, he protects the offering. When the food is seen by the father in this manner, all asuras avoid it; wherever this mantra is recited, the rākṣasas keep away. A twice-born should always conduct śrāddha in this way, for the ancestors grant whatever is desired in the mind. When performed with constant effort, the ancestors are filled with joy, while the demons grow dispirited. At śrāddha, the wise avoid certain grasses—such as śūdra, śrāddha, kṣīrava, balvaja, tarava, vāraṇa, lavā, and lavavarṣa—as well as others of their kind. Instead, they anoint with ointments and perfumes, and use kāśa and punarbhava grasses, knowing that all desired results will be obtained thereby. The kāśa, punarbhava, barhaṇa, and upabarhaṇa grasses are themselves considered ancestors who are gods, and the gods, too, are ancestors. For offerings of flowers, incense, and the like, the prescribed mantra is recited, and these are presented with care on the southern side for the homa. He offers to Soma, lord of the ancestors, saying, “svadhā,” and to Aṅgiras, “homage.” Whether the fruits are worldly or not leading to heaven, the offering is made for the accomplishment of the rite. Having placed the kindling in between, the homa is performed as prescribed. To Agni, the carrier of oblations to the ancestors, he offers “svadhā,” and to Aṅgiras, “homage.” To Yama, and again to Aṅgiras, he offers “svadhā,” reciting as instructed. These are the homa mantras, to be offered first to Agni on the southern side, then to Soma in the middle. Between these two, he always offers to Vivasvat, performing the svadhā rites, the prescribed procedures, and the appropriate markings. In the fire ritual and recitation, he is especially attentive to salutation, sprinkling, application of collyrium and ointment, and the offering of rice-balls. With the fruit of the horse sacrifice and the proper mantras, he performs all prescribed rites with diligence. Finally, in the well-kindled fire, especially when the offering is abundant and the flame flickers without smoke, he makes the offering for the full accomplishment of the sacred rite. Thus, the ancestors are honored, the demons dispelled, and blessings are secured for the family line.