Therefore, in the sacred rite of śrāddha, those pure and exalted grasses are held in high esteem. Anyone who seeks prosperity should carefully place the offerings of rice balls—piṇḍas—upon these grasses. For those who are pure of heart and free from sin, the blessings of the rite are manifold: fertility of offspring, brilliance, fame, and a captivating beauty that endures through their descendants—all these virtues arise and shine forth. The ritual prescribes that darbha grass be spread once, facing south, with its tips pointing toward the southeast, as tradition dictates. This arrangement sets the stage for the offering, and the proper method will be explained. The wise should always perform śrāddha with a mind focused and serene, never allowing dejection, anger, or distraction to disturb the sanctity of the act. In this process, all that is impure is entirely destroyed. Any gods or demons who might be hostile to the rite, along with rakṣasas, yakṣas, hosts of piśācas, and all yātudhānas, are driven away. When the food is offered in this way and seen by the father, all asuras avoid it; wherever this protective mantra is recited, the rākṣasas will not come near. A twice-born should always follow this procedure when performing śrāddha, for whatever is sincerely desired in the heart, the ancestors are known to grant. When śrāddha is performed with unwavering effort, the ancestors are filled with joy, while demons become dispirited and powerless. Yet, care must be taken in the choice of grasses. At śrāddha, one should avoid using śūdra, śrāddha, kṣīrava, balvaja, tarava, vāraṇa, lavā, lavavarṣa, and any other grasses of similar nature. Instead, the use of ointments, perfumes, and anointing is recommended, along with the grasses kāśa and punarbhava; by following these instructions, all desired outcomes will be fulfilled. The grasses kāśa, punarbhava, barhaṇa, and upabarhaṇa are not mere plants—they are regarded as the ancestors who are gods, and the gods themselves are again the ancestors. The prescribed mantra should be used for offerings of flowers, incense, and similar items, which must be gathered with care and offered on the southern side in the homa ritual. As the rite unfolds, offerings are made: to Soma, lord of the ancestors, with the invocation "svadhā"; to Aṅgiras, homage is paid. Whether aiming for heavenly or worldly results, one should make offerings as prescribed for the accomplishment of the rite. The kindling is placed in the proper manner, as the ritual demands. Further offerings are made: to Agni, the carrier of oblations to the ancestors, with "svadhā"; to Aṅgiras, homage again; to Yama and to Aṅgiras, "svadhā" is recited. These are the mantras for the homa, to be chanted in proper order—first to Agni on the southern side, then to Soma in the middle. Between these two, one should always offer to Vivasvat, performing the rites of svadhā and marking the offerings as prescribed. The ritual also involves special acts: salutation, sprinkling, the application of collyrium and ointment, and the offering of food balls—all to be performed with devotion during the fire ritual and recitation. When the fruits of the horse sacrifice are offered with the proper mantras, all the prescribed rites should be carried out with diligence, as instructed. The condition of the fire is crucial. In a well-kindled fire, with abundant offerings and a bright, smokeless flame, the rite is fulfilled. If, however, offerings are made into a fire that is not fully awakened or is smoky, it is said the sacrificer may become blind and childless. Fires that are weak, dry, full of sparks, or smoky are unsuitable, as are those that smell foul, burn blue or black, or seem to sink into the earth—these are signs of defeat. The ideal fire for the rite is one with steady flames, a clustered top, fed with clarified butter and gold, smooth and moving clockwise—such a fire is fit for sacred accomplishment. From the united worship of both men and women, eternal honor is bestowed upon the ancestors, rendering them imperishable. For śrāddha, pots of earthenware and udumbara wood, along with fruits and fuel sticks, are especially pure and suitable. For purification in matters of birth and deeds, the fruits specified for the śrāddha should be placed in these vessels. When the rite is performed in its entirety and in the proper order, with a composed mind, it is considered complete. After receiving permission from the best of the twice-born, one should gather wife and sons to offer oblations to the fire. Certain woods are recommended for sacrifice: plakṣa, nyagrodha, aśvattha, vikaṅkata, udumbara, bilva, and sandalwood. For fuel sticks, sarala, devadāru, śāla, and khadira are especially praised. Domestic and thorny trees that are fit for sacrifice and are honored as fuel for the ancestors should also be used. If one offers fuel sticks of kalkala to the fire, the fruit of that act is significant. Ironwood, known as all-desired, yields the merit of a horse sacrifice; so too do śleṣmātaka, naktamāla, kapittha, and śālmalī. However, one should avoid the nipa tree, vibhitaka, creepers, trees that are home to birds, and any trees declared unfit for sacrifice. At the conclusion of the mantra, "svadhā" is spoken for the ancestors, while "svāhā" is uttered for the gods during sacrificial rites. Sūta then spoke: The gods and the ancestors, along with other ancestral spirits, are all honored through this Atharvanic rite, as explained by Bṛhaspati. One should first honor the ancestors, and especially the gods; those who worship the ancestors before the gods do so with great diligence. Dakṣa’s daughter, famed throughout the world as Viśvā, was given in marriage to Dharma through proper rites, guided by righteousness. Their sons, noble of soul, are known as the Viśvedevas. These illustrious beings are celebrated in all three worlds and revered by every living creature, for they possess immense ascetic power and are honored everywhere.