In the sacred tradition, it is taught that the food prepared for the śrāddha ceremony should be offered to ascetics whose minds are tranquil, gentle, and serene. Such offerings must be made with devotion, self-control, and without anger. To begin, protective mantras are recited, sesame seeds are spread upon the ground, and the performer meditates upon the ancestors, invoking their presence. With reverence, prayers are offered: “May my father, grandfather, and great-grandfather, abiding in the bodies of the Brahmins, attain satisfaction today. May they, whose forms are nourished by the oblation, be content. May they find fulfillment from the rice-ball I have offered upon the earth, and from my devotion as well.” The maternal ancestors are remembered too: “May my maternal grandfather, his father, and his father in turn attain satisfaction. May all the gods be supremely satisfied, and may any evil spirits be destroyed.” The presence of Hari, the imperishable Lord of sacrifice and enjoyer of all offerings, is invoked. By His presence, it is prayed that all demons and asuras depart at once. When these prayers are complete and the ancestors are satisfied, food is scattered on the ground for the Brahmins, and water for sipping is given to them repeatedly. Once the Brahmins, fully satisfied, permit, the rice-balls mixed with sesame are offered with concentration. Water mixed with sesame, drawn from the ancestral waters, is used for libations and offerings to the maternal ancestors. On darbha grass placed to the south, adorned with flowers, incense, and other offerings, the first rice-ball is offered to one’s own father in the presence of the remnants. Another is given to the grandfather, and another to his father, each placed on darbha, anointed and rubbed to please them. Similarly, rice-balls adorned with fragrance and garlands are offered to the maternal ancestors. After worshipping the foremost Brahmins, water for sipping is again given. With devotion and a focused mind, the prescribed gift is presented to the ancestors, accompanied by the blessing, “May it be well,” according to one’s ability. After the gift, mantras are recited for the Visvedevas: “May all the Visvedevas here be pleased by this.” When the Brahmins respond, “So be it,” their blessings are sought. Before releasing cattle, the ancestors are respectfully dismissed. This order is remembered for the maternal ancestors and the gods as well: food offerings, gifts according to ability, and their dismissal. Before performing rites for the gods and the twice-born, the performer purifies himself from head to toe, and for ancestors and maternal forebears, their offerings are made first. Words of affection and respect are spoken to the ancestors, honoring them. With their permission, the performer departs, following them to the door. Afterwards, the wise perform the daily Vaiśvadeva rite, and then eat together with those worthy of honor, servants, and relatives. Thus, the śrāddha for paternal and maternal ancestors is performed. When the forefathers are satisfied by these offerings, they grant all desires. Three things purify the śrāddha: the grandson, sacred grass, and sesame seeds; also, the gift of silver, recitation of sacred stories, and singing praises. During śrāddha, anger, travel, and haste should be avoided; these are not recommended even for the eater. The Viśvedevas, ancestors, maternal forebears, and the family itself are all nourished by those who perform śrāddha properly. The group of ancestors is sustained by Soma, and the moon is the basis of sacrifice; thus, the union of yoga in śrāddha is praised. If a yogi stands before a thousand Brahmins, he delivers all the eaters and the sacrificer as well. Aurva then spoke: Offerings for śrāddha may include sacrificial food, fish, meat of hare, mongoose, pig, goat, sheep, deer, and wild ox. Meat of ram and wild ox, given according to the month, satisfies the ancestors, who are always pleased with the meat of the vadhrīṇasa. Swordfish meat, kālaśāka greens, and honey are excellent for the rite and bring utmost satisfaction. Whoever performs śrāddha at Gayā attains a fruitful birth and brings satisfaction to the ancestors. Praśāntikā, sanīvārā, two kinds of śyāmāka, and wild medicinal herbs are suitable for śrāddha. Barley, priyaṅgu, mung beans, wheat, rice, sesame, peas, kovidāra, and mustard are all auspicious. Grains not used for the first-fruits offering, as well as rajamāṣa, anū, and masūra beans, should be excluded. Gourd, gṛñjana, onion, radish, gandhāraka, karamba, and salt from mines are also to be excluded. Red resins and visible salts are likewise to be avoided, as well as anything not praised in speech. Where milk is taken at night without interruption, the cow is not satisfied; water that is foul-smelling and frothy is not suitable for śrāddha. The milk of animals with a single hoof, camel, sheep, the path, and buffalo should be avoided. The śrāddha must not be seen by eunuchs, outcasts, those born of mixed castes, wicked men, heretics, the diseased, crows, dogs, the naked, monkeys, villagers, or pigs. If the ceremony is seen by women fetching water, women in childbirth, those in impurity, or those handling corpses, then, O best of men, the ancestors do not partake of the offering. Thus, reverently and with care, the śrāddha is performed, honoring both paternal and maternal ancestors, the gods, and all who are worthy, following the prescribed order and offerings, so that the forefathers may be satisfied and blessings may flow to the family.