Listen, dear one, to the sacred guidance regarding the rites for honoring the ancestors. It is said that the presence of certain individuals can diminish or even destroy the spiritual benefit of offerings: if a one-eyed man witnesses the rite, the fruit of sixty donors is lost; if a eunuch is present, the merit of a hundred is destroyed; the sight of a leper nullifies the benefit for as long as he is seen; and if a man afflicted with a grievous disease is present, the virtue gained by a thousand donors is lost. Thus, the donor must be wise and careful. If he acts foolishly, he forfeits the good fruit of his offering. Even eating with one’s head covered or facing south during the rite causes the merit to vanish. Similarly, eating while wearing sandals, or giving without respect, renders the offering ineffective, for in such cases, the Lord of the Asuras claims the benefit as his own. The sanctity of the rite must be protected from the gaze of dogs and demons. To ensure this, one should create a protective circle by scattering sesame seeds around the ritual space. Know that sesame seeds are dear to the demons, and the protective circle is meant for the dogs. The mere sight of a boar can destroy the merit, and so can the partiality of a cock. If the offering comes into contact with a menstruating woman, if it is given in anger, or if one performs the rite at the urging of a friend rather than by sincere intention, neither the ancestors nor the gods are pleased, and the donor does not attain heaven. The ancestors are especially gratified when offerings are made on beautiful riverbanks, in flowing streams, in lakes, and in secluded, peaceful places. During the rite, tears should not be shed, nor should improper words be spoken. Those partaking should not harbor jealousy toward one another. The ritual should be performed with darbha grass in hand, following the prescribed leftward method, for only then are the forefathers truly pleased. Beginning with the Anumati rite, one should offer to the Brahmins in the sacred fire as prescribed. For the ancestors, the offerings should be placed upon the ground, a winnowing basket, or a darbha grass mat. A wise person should perform the śrāddha in the forenoon during the bright fortnight, and in the afternoon during the dark fortnight, always observing the rule regarding the Rohiṇī star. These great souls, the ancestors, endowed with profound yoga and energy, must always be honored, for they perceive the proper place and time for the rites. Through unwavering devotion to them, one attains the highest yoga. By meditation, these souls reach liberation, leaving behind all good and bad actions. Long ago, for the sake of sacrifice, the great-souled Kaśyapa, having bewildered the world, withdrew the secret of yoga and concealed it within a cave. After him, Sanatkumāra, the foremost knower of yoga, revealed this supreme nectar, this eternal dharma, to the world. This knowledge is the supreme secret of the gods and the highest goal of the sages. It is attained through devotion to the ancestors and diligent effort, especially by those who are steadfast in honoring them. The essence of yoga can be realized completely by the devotee of the ancestors; there is no doubt that all blessings are gained by this means. The details of to whom śrāddha should be given, which gifts yield the greatest fruit, where śrāddha is inexhaustible, and which holy places and rivers lead to heaven—all this has been explained. Bṛhaspati declared: whoever, upon hearing this ordinance of śrāddha, harbors envy, is shrouded in darkness and falls into a dreadful hell, condemned as an unbeliever. Even one afflicted by grave disease, if his mind is restrained and he has renounced the Vedic stages of life, does not fall into the hell called Kumbhīpāka; but those who cut out tongues or steal certainly reach it. Those who are hostile to yoga become as lifeless as clods of earth and sink in the ocean of existence, remaining there as long as the earth endures. Therefore, the faithful must always perform the śrāddha rite. Slander should be avoided, especially against yogins, for slanderers become worms and suffer in that state. Whoever slanders yoga, which is the path to liberation for meditators, falls into a terrible hell, as does the one who listens to such slander—there is no doubt of this. The entirety of hell, dreadful and dark, awaits those who revile the lords of yoga. Even hearing the reproach of self-restrained yogins leads one to long suffering in the Kumbhīpāka hell. One should never harbor hatred toward yogins, whether by thought, word, or deed, for the consequences are experienced here and in the world beyond. Without reaching the far shore of realization, one does not attain the Supreme Self, but wanders through the three worlds according to his deeds. Even mastery of the Rig, Yajur, and Sama Vedas, with all their branches, is of no avail if transformation is not achieved; one remains stuck, unable to cross over. He alone is said to have truly crossed beyond who has transcended change, nature, the three qualities and their limits, and the twenty-four principles—the one who has reached the journey’s end. Just as all elements are withdrawn into the Self at dissolution, so the knower of yoga, by the power of yoga, withdraws everything into the true Self, moving along the path of all-pervading power, beyond the reach of others. The true knower of the Veda is he who knows yoga, who truly understands the Veda and attains the ultimate knowledge. Such a person is recognized by other contemplatives as one who has crossed to the end of the Veda. Having comprehended both what is to be known and what is to be understood, by the proper method, he is called a knower of the Veda by those who meditate on the Veda. He attains the fruits of sacrifice, the Vedas, desires, various forms of knowledge, long life, offspring, devotion to ancestors, and wealth. Whoever recites, with discipline, the final prescribed section of the śrāddha ritual gains all these results, as well as the merit of giving at holy places. Such a person becomes the purifier of his lineage and the foremost among the twice-born. By teaching all the twice-born these rites, he fulfills all his desires. Whoever listens always to this endless account, free from envy, having conquered anger and rid of greed and delusion, attains heaven. He gains the complete fruits of pilgrimage, of gifts, and similar acts. This is the highest path to liberation and the supreme means to heaven. Here and hereafter, the greatest satisfaction is attained; therefore, one should strive diligently. Whoever recites this procedure attentively and with concentration in assemblies and at the junctions of sacred days gains offspring, supreme brilliance, and reaches the world of the gods. To the Self-born, who declared this rite, I bow in reverence, and I bow always to the great lords of yoga. Know, dear one, that these ancestors are indeed the deities of the gods. These seven, ever untroubled, abide always in their respective places. They are the sons of Prajapati, all great souls; the first group consists of yogis, eternal and ever-increasing in yoga.