Listen, O wise one, to the sacred account of the rites for the ancestors and the gods, as set forth in the ancient tradition. Among the ritual grasses—the kāśa, punarbhava, barhaṇa, and upabarhaṇa—it is said that these themselves embody the ancestors who are gods, and the gods who are again the ancestors, showing the deep unity between the divine and ancestral realms. When making offerings—be they flowers, incense, or other such items—one should gather them with care and present them on the southern side, in accordance with the requirements of the homa, the sacred fire ritual. With devotion, one utters the mantras: “To Soma, lord of the ancestors, svadhā; to Aṅgiras, homage.” Whether the offering brings heavenly merit or worldly benefit, it should be made with the intent of fulfilling the sacred rite. The kindling must be placed in the prescribed manner, for thus is the homa enjoined. Further, one recites: “To Agni, the carrier of offerings to the ancestors, svadhā; to Aṅgiras, homage. To Yama, and again to Aṅgiras, svadhā.” These are the mantras to be recited in their proper order: always first to Agni on the southern side, then to Soma in the center. Between these two, the offering is made to Vivasvat, with the rites of svadhā, the prescribed procedures, and the appropriate markings. In the course of the fire ritual and the recitation of mantras, one should especially perform acts of salutation, sprinkling of water, anointing with collyrium and ointments, and the offering of rice balls. Every prescribed rite, even those accompanied by the fruit of the horse sacrifice, must be performed with diligence and as instructed by the tradition. The fire itself must be well-kindled, with abundant offerings, and its flame should flicker brightly, free from smoke. Only then should the offerings be made for the fulfillment of the rite. If offerings are made to a fire that is not fully awakened and is smoky, it is said that the sacrificer may become blind and childless. A weak, dry, or excessively sparking fire, or one whose flame is attended by smoke, is not suitable for the accomplishment of sacred acts. A fire that smells foul, burns blue or black, or seems to penetrate the earth is a sign of defeat and should be avoided. The fire fit for the rite is one whose flames rise in a clustered top, born of clarified butter and gold, smooth and moving in a clockwise direction. Such a fire is auspicious for the sacred work. From the offerings made by both men and women, the ancestors receive eternal worship, and by being thus honored, they become imperishable. Earthenware pots, vessels made of udumbara wood, fruits, and well-chosen fuel sticks are especially pure and suitable for the śrāddha ceremony. For the purification of birth and deeds, the fruit specified for the śrāddha should be placed in these vessels. When the ritual is performed in its entirety and in the proper order, with a composed mind and pure intent, it is deemed complete. Once permitted by the elders among the twice-born, one should gather wife and sons and offer the oblations to the fire. The woods of plakṣa, nyagrodha, aśvattha, vikaṅkata, udumbara, bilva, and sandalwood are all fit for sacrifice. Likewise, sarala, devadāru, śāla, and khadira trees are especially praised for use as fuel sticks. Both domestic and thorny trees, if suitable for sacrifice and traditionally used as offerings to the ancestors, are also approved. If one offers fuel sticks from the kalkala tree, know that the fruit of this act is great. The ironwood, called all-desired, yields the fruit of the horse sacrifice; so too do śleṣmātaka, naktamāla, kapittha, and śālmalī. However, the nipa tree, vibhitaka, creepers, and trees that are the dwelling places of birds, as well as those declared unfit for sacrifice, should be avoided. At the end of the mantra, “svadhā” is spoken for the ancestors, while “svāhā” is uttered for the gods during the sacrificial rites. Now, hear further as Sūta speaks: The gods, the ancestors, and other forebears—this Atharvanic rite was once 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. There was Dakṣa’s daughter, Viśvā, renowned throughout the world, who was given in marriage to Dharma by proper rite, knowing righteousness. Her sons, mighty of soul, are known as the Viśvedevas. These Viśvedevas are celebrated in all three worlds, revered by all beings, and endowed with vast ascetic power. Upon the beautiful peak of the Himalayas, attended by gods, gandharvas, and traversed by all apsarases, the ancestors, with pure and pleased minds, spoke to the Viśvedevas: “Choose a boon; we are pleased. What desire may we fulfill for you?” As the ancestors spoke thus, Brahmā, the creator of the three worlds and lord of all beings, addressed the Viśvedevas. The great and radiant god, pleased by their austerities, said, “What desire shall I grant you?” Thus addressed, the Viśvedevas, with one voice, replied to Brahmā, the sustainer of the worlds: “May we have a share in the śrāddha; this is the boon we desire.” Brahmā, honored in heaven, replied, “So it shall be; the boon you seek will indeed come to pass.” The ancestors affirmed, “There is no doubt about this.” Brahmā declared, “Whatever is performed here, you shall be associated with us; in the śrāddha dedicated to us, you will receive the first portion. This will happen among humans, and I speak the truth to you. With garlands, fragrances, and food, you will receive the foremost offering. The giver will offer to you, and then to us; first comes our dismissal, and afterwards the gods.” Thus, the order of offerings and the unity of gods and ancestors in the sacred rites were established for all time.