Once the sacred rite of śrāddha has begun, the sacrificer must observe great care in his conduct, especially toward the Brahmins who are present. He should not act out of anger, nor engage in sexual activity, nor tire himself in their company, for grave faults arise from such actions. If a Brahmin, having been appointed for the śrāddha—whether he has eaten, is feeding others, or is appointing others—engages in sexual intercourse, he brings harm to his ancestors, casting them into a pit of impurity. Therefore, as has been instructed before, the foremost of the twice-born should be invited first to the śrāddha. Without inviting these worthy Brahmins, one should not offer food to ascetics who may arrive. The twice-born who come to the house must be honored with the traditional rites, such as washing their feet and other gestures of respect. With clean hands, after the guests have rinsed their mouths, they should be seated upon proper seats. At this time, the pairs of ancestors, the gods, and the twice-born are to be seated as desired, ensuring there are no obstacles. The gods and ancestors may be assigned their seats either individually or one by one, as is fitting. In the same spirit, the śrāddha for the maternal grandfather should be performed, accompanied by the Vaiśvadeva rite, with devotion and completeness—or according to the Vaiśvadeva ritual itself. The Brahmins, who embody both the gods and the ancestors, should be fed facing east, while the ancestors and maternal grandfathers are to be fed facing north. Some authorities say these rites for the ancestors and maternal ancestors should be performed separately, while other great sages allow that they may be done together, using a single preparation of food. For each seat, a blade of kuśa grass should be offered, and water for washing should be presented with due respect. With the permission of the Brahmins, the wise should then invoke the presence of the gods. Arghya—water mixed with barley—should be offered to the gods, along with garlands, fragrance, incense, and lamps, all in the prescribed manner. For the ancestors, these offerings are to be made with the left hand, as tradition dictates. Once their permission is granted, darbha grass, split in two, is to be given. The invocation of the ancestors should be performed with appropriate mantras, and arghya and other offerings—this time with water mixed with sesame—are to be presented with the left hand. Should a guest arrive at this time, whether a king or a traveler, desiring food, he too may be fed, but only after receiving permission from the Brahmins. The wise recognize that yogis, in many forms, wander the earth, their true nature hidden, bringing benefit to humankind. Thus, a guest who arrives during śrāddha must be honored, for if a guest is neglected, the fruit of the rite is destroyed. Food, except for condiments and salt, should be offered into the fire three times, each with the Brahmins’ permission. The first oblation is made to Agni, the divine carrier of offerings, with the invocation “svāhā.” The next is to Soma, who is associated with the ancestors, and the third to Vaivasvata. The small portion of food remaining from these offerings is then placed in vessels for the ancestors. Thereafter, a handful of well-prepared and desired food is to be given, offered gently and without harshness. This food should be enjoyed by ascetics whose minds are tranquil, who are gentle and serene; it must be given with devotion, self-control, and without anger. Protective mantras are recited, and sesame seeds are spread upon the ground. Then, with a concentrated mind, the sacrificer meditates upon his ancestors, praying: “May my father, grandfather, and great-grandfather, abiding in the forms of these Brahmins, be satisfied today. May they, whose forms are nourished by the oblation, find satisfaction. May they be content with the rice-ball I have offered upon the earth. May they be satisfied by my devotion and by all that I have declared.” The same prayers are offered for the maternal grandfather and his ancestors, that they may attain satisfaction, that all the gods may be supremely pleased, and that evil spirits may be destroyed. The sacrificer invokes Hari, the Lord of sacrifice, the enjoyer of all offerings, the imperishable Lord, declaring his presence so that all demons and asuras may depart at once. Once the ancestors and gods are satisfied, food is scattered on the ground for the Brahmins, and water for sipping is given repeatedly. When the Brahmins indicate their satisfaction, the sacrificer, with focused mind, offers the rice-balls mixed with sesame. With water mixed with sesame, drawn from the ancestral waters, he offers libations and rice-balls to the maternal ancestors as well. On darbha grass placed to the south, adorned with flowers, incense, and other offerings, the first rice-ball is offered to the father in the presence of the remnants. Another is offered to the grandfather, and another to the great-grandfather, each with darbha as the base, anointing and rubbing as prescribed, to bring them pleasure. In the same way, rice-balls adorned with fragrance and garlands are offered to the maternal ancestors. After worshipping the foremost Brahmins, water for sipping is presented to them. With devotion and a focused mind, the prescribed gifts are then given to the ancestors, accompanied by the blessing, “May it be well,” according to the sacrificer’s ability. The mantras for the Visvedevas are recited, seeking their pleasure in all that has been offered. When the Brahmins respond, “So be it,” their blessings are requested. Before releasing the cattle, the ancestors are respectfully dismissed, as is proper. The same order of offering, gifts, and dismissal is remembered for the maternal ancestors and the gods as well. Before any rites for the gods and twice-born, the sacrificer purifies himself thoroughly. For the ancestors and maternal forebears, the offerings are made first. With words of affection and respect, he honors the Brahmins, and with their permission, he may depart, following them to the door, thus completing the sacred rite in due order.