In the sacred tradition of the śrāddha rite, the wise declare that the finest collyrium to apply is one made with three knots, and the best oil to use is that preserved from black sesame seeds. For the ritual’s fragrant offerings, sandalwood and aguru are most esteemed, along with tamala, usira, bhaka, and the most excellent incenses—guggulu and turushka. These substances are gathered and used to honor the ancestors. When it comes to flowers, those that are white and fragrant are considered the best, including lotuses and water-lilies, as well as any other blooms that are suitable and exude a pleasing scent. However, certain flowers—such as javā, sumanas, bhaṇḍīra, upakāma, and kuraṇḍaka—must always be avoided in the śrāddha ritual, for they are not fit for this sacred purpose. Likewise, flowers that lack fragrance or have only a faint scent should be shunned by anyone who seeks prosperity through the rite. The twice-born, when seated for the rite, should be disciplined and face north, while the sacrificer himself worships according to rule, facing south. With care and reverence, the sacrificer offers darbha grass and rice-balls directly to honor his forefathers, following the prescribed method. The darbha grass to be placed at the ancestral spot should be green with a touch of yellow, moist, adorned with flowers, well-arranged, and of the size of a barley grain. At the base of the roots, dark stones and other such items are also found in abundance, and grasses like śmāmāka, nīvāra, and durvā are mentioned for their appropriateness. It is said that, in ancient times, the most excellent Prajāpati, when praised, manifested himself, and from the path of the sky, his hairs fell to the earth, becoming these pure and elevated grasses. For this reason, such grasses are honored in the śrāddha rite, and those who desire prosperity should perform the piṇḍa offering upon them. Through these pure offerings, fertility of offspring, radiance, fame, and beauty—endowed with charm for descendants—arise and shine forth for those who are pure of sin and free from evil. When spreading the darbha grass for the piṇḍa offering, it should be done once, facing south, with the tips pointing southeast, as prescribed by tradition. A wise man should always perform śrāddha with a focused mind, never dejected, angry, or distracted in thought. Any impurity present is completely destroyed, for the power of the rite slays all gods and demons hostile to it, as well as rakṣasas, yakṣas, hosts of piśācas, and all yātudhānas. If the father sees the food thus offered, all asuras avoid it, and wherever the protective mantra is recited, the rākṣasas are kept at bay. Thus, a twice-born should always perform śrāddha according to this procedure, for whatever is desired in the heart, the ancestors grant. When śrāddha is performed with constant effort, the ancestors are filled with joy, and the demons become dispirited. Certain grasses—such as śūdra, śrāddha, kṣīrava, balvaja, tarava, vāraṇa, lavā, and lavavarṣa, and others of similar kind—should always be avoided in the śrāddha. The application of ointments, perfumes, and anointing is proper, and the use of kāśa and punarbhava grasses is prescribed; through these, all desired results are obtained. These grasses—kāśa, punarbhava, barhaṇa, and upabarhaṇa—are revered as the ancestors who are gods, and the gods who are again ancestors. For the offerings of flowers, incense, and similar items, a specific mantra is prescribed. Having gathered these, one should offer them carefully on the southern side for the purpose of the homa. The offerings are made to Soma, lord of the ancestors, with the invocation of svadhā, and to Aṅgiras, with homage. Whether the offering leads to heaven or worldly benefit, it should be made for the accomplishment of the rite. Kindling is placed between as prescribed, and the homa is performed. The offerings are made to Agni, the carrier of oblations to the ancestors, with svadhā, and again to Aṅgiras with homage, as well as to Yama and to Aṅgiras with svadhā. These are the homa mantras, recited in the proper order: always first to Agni on the southern side, then to Soma in the middle. Between these two, offerings are made to Vivasvat, following the rites of svadhā, and the prescribed procedures and markings. During the fire ritual and recitation, one should especially perform salutations, sprinkling, applying collyrium and ointments, and the offering of balls of food. All these rites should be performed with diligence, accompanied by mantra, and with the fruit of the horse sacrifice as the ideal. The fire should be well-kindled, with abundant offerings, and the flame should flicker without smoke; only then should one offer for the accomplishment of the rite. If offerings are made in a fire that is not fully awakened and is smoky, the sacrificer is said to become blind and childless. Fires that are weak, dry, full of sparks, or whose flames are attended by smoke are not suitable for ritual accomplishment. If the fire smells foul, is blue or black, or seems to penetrate the earth, one should recognize defeat in the rite. A fire with bright flames, a clustered top, arising from clarified butter and gold, smooth and moving clockwise, is fit for the accomplishment of the rite. Through the worship performed by groups of men and women, eternal worship is obtained, and the ancestors, thus worshipped, become imperishable. For the śrāddha ceremony, pots of earthenware and udumbara wood, fruits, and fuel sticks are especially pure and fit for use. For purification in birth and deeds, the fruit specified for the rite should be placed in the vessels. This alone should be understood as complete, and the rites should be performed in the proper order, with a composed mind. Having received permission from the best of twice-born, one should join with wife and sons to offer oblations to the fire. For sacrifice, the woods of plakṣa, nyagrodha, aśvattha, vikaṅkata, udumbara, bilva, and sandalwood are all fit and pure, completing the sacred śrāddha as prescribed.