In the ancient wisdom of the Viṣṇu Purāṇa, it is taught that those who transgress the prescribed practices lose their caste status entirely, and anyone who dines with a Śūdra becomes a defiler of the sacred ritual lineage. For a brāhmaṇa, certain occupations are forbidden: killing, coercion, agriculture, trade, cattle-keeping, serving those outside their caste, or engaging in secret work are all improper. Even brāhmaṇas who dwell in knowledge and meditation, if they are false in resolve or behave badly, are considered fallen among the twice-born. Those who propagate false doctrines, who are hypocrites or deceivers, and who associate with minor or major sins, must be avoided. Similarly, those who recite the Veda for hire, who seek gain through greed or delusion, or who sell the Veda, are to be excluded from the sacred śrāddha rites. Hiring out the Vedas is sinful; the one who enjoys the fruit of such a transaction loses its reward, and the giver forfeits the merit of his gift. Both the teacher and the student who engage in Vedic learning for hire are unfit for the śrāddha, for they turn sacred rites into mere trade. The buyer and seller, when acting for their livelihood, are condemned; such work belongs to the Vaiśya, but for a brāhmaṇa it is sinful. The Vedic sages declare that whoever lives off the Vedas in this way is likewise condemned. Those who approach another’s wife without just cause or perform sacrifices without purpose, as well as the twice-born who are atheists, are unfit for the śrāddha. One who cooks only for himself, neglecting the gods and guests, is also unfit, as are the fallen and the brahma-rākṣasa. Those whose wives go out at night, who delight in other men’s wives, or who are devoted to wealth and desire, should not be fed at śrāddha rites. Those who act against their varṇa or āśrama duties, the thief, and the professional sacrificer—all these defile the ritual line at śrāddha. Eating in improper ways—like a pig, from one’s own hand, or with the left hand—renders food unacceptable to the ancestors. Śrāddha leftovers must never be given to a woman, a Śūdra, or the uninitiated; if given in haste or delusion, it does not reach the ancestors. Thus, leftovers from śrāddha should not be distributed, except for curds and ghee, and these only to a disciple or son. Food and edibles offered must be pure and not defiled by leftovers; satisfaction arises from flowers, roots, and fruits, but chiefly from food. As long as the food is pure and warm, the ancestors partake, and as long as those disciplined in speech eat. Giving, receiving, oblation, eating, and offering should be performed using the thumb, so that it is not as it would be for the asuras. All these acts should be done with fingers joined together, and likewise, sipping water should be performed in the same manner. At śrāddha, one should avoid those with shaven heads, matted hair, or ochre robes; instead, with care, śrāddha should be offered to those with a topknot or the triple staff. Those steadfast in vows, possessing knowledge and meditation, devoted to the gods, and who are great souls, purify even with their sight. The lords of yoga pervade the three worlds without interruption and see all that exists. These great souls, who have mastered both the manifest and the unmanifest and what is supreme in all, perceive both the existent and the non-existent. All knowledge and liberation are seen by them; thus, one who is always attached to such souls attains the highest good. He who knows the Ṛg Veda knows the Vedas; he who knows the Yajur Veda knows sacrifice; he who knows the Sāma Veda knows Brahman; and he who knows the mind knows all. Then Bṛhaspati spoke: “Let me explain the gifts and their fruits, which are the means of deliverance for all beings and the path to heaven, bringing happiness. In this world, whatever is most excellent, heavenly, and dear to oneself should be offered to the ancestors, for they alone seek what is inexhaustible. He who gives food attains a divine aerial chariot made of gold, shining like the sun and filled with celestial nymphs. He who gives garments, even used ones, at the śrāddha rite, obtains long life, abundant wealth, beauty, and a son. He who, knowing righteousness, gives a sacred thread at śrāddha, or drink to all the Brahmins, gains the fruit of giving Brahman itself. He who gives a metal water-pot to Brahmins at śrāddha is approached by a cow yielding honey and milk. He who gives a water-pot pierced with a wheel at śrāddha obtains a divine cow that gives milk and fulfills desires. He who gives a complete bed adorned with a garland of flowers at śrāddha is followed by an excellent palace as he departs. He who gives a residence filled with jewels, furnished with beds, seats, and food, to ascetics at śrāddha, delights on the heights of heaven. Pearls, garments of beryl, various jewels, and divine vehicles in tens of thousands and hundreds of millions are obtained. He attains an immense, radiant, jewel-adorned, wish-fulfilling, divine palace, shining with the brilliance of the sun and moon, which is imperishable. Surrounded by apsarases, swift as thought and fulfilling desires, he dwells at the forefront of the palace, praised from all sides. There, gandharvas and apsarases sprinkle him with divine fragrances and showers of flowers, singing and playing music. Principal maidens and young women, together with groups of apsarases, continually awaken him with pleasant voices, always enchanting.” Thus, the sacred teachings reveal the path of conduct, purity, and giving, showing how one may attain heavenly rewards and the highest good through reverence and righteousness.