In ancient times, the wise expounded the sacred duties and rewards associated with the śrāddha, the ritual honoring one’s ancestors. They taught that not all are fit to partake in this holy rite. For instance, those who cook only for themselves, ignoring the gods and guests, are unworthy—just like the fallen and the brahma-rākṣasa, spirits tainted by grave misdeeds. Similarly, those whose wives wander at night, those who delight in the company of others’ wives, and those consumed by greed and desire, should not be fed at the śrāddha. All who act against the duties of their varṇa or āśrama, thieves, and those who perform sacrifices merely for payment, are considered defilers of the ancestral ritual line. The wise further cautioned that the ancestors do not accept food from those who eat in a piggish manner, or from twice-borns who eat from their own hand or with their left hand. Leftover food from the śrāddha should never be given to a woman, a Śūdra, or one who is uninitiated; if, out of haste or confusion, this is done, the offering never reaches the ancestors. Thus, only curds and ghee may be given as leftovers, and only to a disciple or a son. Food and edibles offered should always be pure, untouched by leftovers, for the ancestors are satisfied especially by pure food, though flowers, roots, and fruits may also bring them contentment. As long as the food remains pure and warm, and as long as those partaking are disciplined in speech, the ancestors partake of the offering. All acts of giving, receiving, making oblations, eating, and offering should be performed with the thumb, for this distinguishes the rite from those of the asuras. These acts should be done with the fingers joined together, including the ritual sipping of water. Certain persons are to be avoided at the śrāddha—those with shaven heads, matted hair, or ochre robes. Instead, one should make every effort to offer the śrāddha to those who wear a topknot or carry the triple staff. Those steadfast in vows, who possess knowledge and meditate, who are devoted to the gods and are great souls, purify by their very presence. The lords of yoga pervade the three worlds without interruption, seeing all that exists. These great souls, who have mastered both the manifest and unmanifest, perceive the supreme reality, the existent and the non-existent. In their vision, all knowledges and liberations are revealed; thus, one who is ever attached to them attains the highest good. It is said: he who knows the Ṛg Veda knows the Vedas; he who knows the Yajur Veda knows the sacrifice; he who knows the Sāma Veda knows Brahman; and he who knows the mind, knows all. Then Bṛhaspati, the wise teacher, declared: “I shall 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 given to the ancestors, for they alone seek what is inexhaustible.” He who gives food to the ancestors attains a divine aerial chariot made of gold, shining like the sun, and filled with celestial nymphs. Even the gift of used garments at the śrāddha brings long life, wealth, beauty, and a son. One who, understanding righteousness, gives a sacred thread or offers drink to all the Brahmins at the śrāddha, gains the fruit of giving Brahman itself. Giving a metal water-pot to Brahmins brings the blessing of a cow that yields both honey and milk, while gifting a water-pot pierced with a wheel grants a divine cow that fulfills all desires. He who gives a complete bed adorned with a garland of flowers will, upon departing this world, be followed by an excellent palace. Offering a residence filled with jewels, beds, seats, and food to ascetics at a śrāddha brings delight in the heights of heaven. Pearls, garments of beryl, various jewels, and countless divine vehicles become the rewards of such generosity. The donor attains a radiant, jewel-adorned, wish-fulfilling palace, shining with the brilliance of the sun and moon, imperishable in its glory. Surrounded by swift and enchanting apsarases, he dwells at the palace’s forefront, praised from all sides. 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, awaken him with pleasant voices, enchanting him always. Such a man dwells among yogins, blessed with a thousand gifts of horses, a hundred chariots, and a thousand elephants. Whoever gives bright fire in water to ancestors and yogins receives the reward of thousands of gold coins. Indeed, no gift surpasses the giving of life itself; therefore, one should strive with all effort to protect and preserve life. Nonviolence is pure for all gods and the giver of all; the wise declare that the gift of life is supreme among living beings. One should give golden vessels with auspicious marks at the śrāddha, drawing to oneself the nourishment and abundance of cows. A pleasing vessel of gold at the śrāddha meal becomes a source of desires, beauty, and wealth. Silver or gold vessels given in the rite bring abundant virtue to the donor. Whoever gives a cow that yields milk and fills a pot receives the nourishment of cows in return. In winter, giving ample firewood and fuel to the twice-born for warmth brings great merit. Such a one always triumphs in battle, shines with prosperity, and is adorned with fragrant and scented garlands. Thus, the wise revealed the sacred path of śrāddha, its disciplines, and the fruits of selfless giving, guiding all toward happiness and the highest good.