Hear now the sacred account of the proper conduct and blessings of ritual, as revealed in the ancient verses. If a person offers oblations into a fire that is not fully awakened and emits smoke, it is said that the sacrificer risks becoming blind and childless—such is the consequence we have heard. A fire that is weak, dry, or filled with sparks, or whose flames are shrouded in smoke, is not fit for the accomplishment of holy rites. If the fire has a foul odor, or is blue or especially black, or if it seems to penetrate the earth, one should recognize these as signs of defeat in the ritual. But a fire that burns with clear, clustered flames, kindled with clarified butter and gold, that is smooth and moves in a clockwise direction—this fire is truly fit for the successful accomplishment of sacrifice. From the assembly of men and women gathered together, eternal worship is achieved; and when worship is offered in this way, the ancestors become imperishable. For the śrāddha ceremony, pots made 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 fruit that I have specified for the śrāddha rite should be placed in these vessels. Only when all these elements are properly assembled in the correct sequence, and with the mind composed, is the rite considered complete. Thus should it be performed first. Having been permitted by the learned and the twice-born, a man should gather his wife and sons and offer oblations into the fire. The woods of plakṣa, nyagrodha, aśvattha, vikaṅkata, udumbara, bilva, and sandalwood are all suitable for sacrifice. Sarala, devadāru, śāla, and khadira are especially praised as fuel sticks for the fire. Both domestic and thorny trees that are fit for sacrifice, and those trees revered as fuel for the ancestors, are to be used as declared. If one offers oblations with fuel sticks of kalkala wood, hear now the fruit of such an act: ironwood, which fulfills all desires, yields the fruit of an aśvamedha, the great horse sacrifice; likewise, śleṣmātaka, naktamāla, kapittha, and śālmalī wood bestow similar merit. However, one should avoid using the nipa tree, vibhitaka, and all creepers, as well as trees that are dwelling places for birds, and any trees declared unfit for sacrifice. At the conclusion of the mantra, 'svadhā' is uttered for the ancestors, while 'svāhā' is spoken for the gods during the sacrificial rites. Sūta then said: The gods and the ancestors, as well as other ancestral beings, were instructed in this Atharvanic rite by the wise Bṛhaspati. One should first honor the ancestors, and especially the gods; those who worship the ancestors before the gods do so with great diligence. Now hear of Dakṣa’s daughter, Viśvā, renowned throughout the world. She was given in marriage to Dharma by proper rite, being herself knowledgeable in righteousness. Her sons, of great soul, are known as the Viśvedevas. They are celebrated in all three worlds and are revered by all beings; these great souls possess immense ascetic power. On the beautiful peak of the Himalayas, attended by gods and gandharvas, and traversed by all apsarases, the Viśvedevas were served with devotion. With pure minds, the pleased ancestors spoke to them: “Choose a boon; we are pleased. What desire shall we fulfill for you?” When the ancestors had thus spoken, Brahmā, the creator of the three worlds and lord of all beings, addressed the Viśvedevas. The great and radiant god, pleased by their penance and devotion, said, “What boon shall I grant you?” Thus addressed by Brahmā, the Viśvedevas together replied to him, 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 desire will indeed come to pass.” The ancestors affirmed, “There is no doubt about this. 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; 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. Protection and hospitality, both prescribed rites, for beings, gods, and ancestors in the śrāddha ceremony—thus, everything will be properly accomplished according to the prescribed method.” Having granted this boon to them, Brahmā, together with the hosts of ancestors, established this order. In the Veda, five great sacrifices are declared for humankind; a man should always perform these five great sacrifices. Understand where those who give will go after their departure: fearless, free from pride, without sorrow, and without pain or fatigue, they attain the abode of Brahman, endowed with all desired things. Even a Śūdra should perform these five sacrifices, though without mantras; otherwise, whoever partakes of food without performing them continually incurs debt. The sinful soul who cooks for himself alone also partakes of debt; therefore, the wise should always perform the five great sacrifices. Some, even while alive, do not desire offerings, despite all effort; thus, one should offer the bali with water first, and likewise a water-pot. The well-known bali offering should be placed at a higher or lower spot; for cows with others’ horns, the bali should be placed subtly in front. A rice-ball should not be offered to the ancestors while they are still alive; rather, one should feed them with proper food and delicacies as prescribed. This is the procedure, carefully explained, as enjoined by the Veda. These ancestors, who are also the great-souled gods of the gods, and even teachers, still desire something after the offering of the rice-ball. Thus is the order and blessing of the rites of sacrifice and śrāddha, as taught in sacred tradition.