With devotion and reverence, one should perform the sacred rites for the ancestors, following the time-honored instructions. The ritual begins by drawing water from the ancestral sources, mixing it with sesame seeds, and using it to offer libations and rice-balls to the maternal ancestors. On darbha grass placed to the south, adorned with flowers, incense, and other offerings, the first rice-ball is presented to one’s own father in the presence of the sacred remnants. Another rice-ball is offered to the grandfather, and likewise to his father, each offering placed upon darbha grass, anointed and respectfully rubbed to please the departed souls. In the same manner, fragrant and garlanded rice-balls are offered to the maternal ancestors. After worshipping the foremost Brahmins, water is given to them for sipping, marking the completion of their honor. With a devoted and focused mind, one must then present the prescribed gifts to the ancestors, accompanied by the sincere blessing, “May it be well,” according to one’s ability. When these gifts are given, mantras are recited for the Visvedevas: “May all the Visvedevas here be pleased by this.” When the Brahmins respond with their affirmation, “So be it,” their blessings are sought. Only then, before releasing the cattle, should the ancestors be respectfully dismissed. This same order is remembered for the maternal ancestors, together with the gods, in the offering of food, gifts as one is able, and in their respectful dismissal. Before performing rites for the gods and the twice-born, one should purify oneself thoroughly, from head to toe. The offerings to the ancestors and maternal forebears should always be made first. Words of affection and respect are to be spoken in their honor; with their permission, one may then depart, following them to the door as a gesture of reverence. Afterwards, the wise should perform the daily Vaiśvadeva rite, and share a meal with those worthy of honor, including servants and relatives. Thus, the wise are to perform the śrāddha for both paternal and maternal ancestors, for when the forefathers are satisfied by these offerings, they grant all desires. Three things are said to purify the śrāddha: the presence of a grandson, the sacred darbha grass, and sesame seeds. Additionally, the gift of silver, the recitation of sacred stories, and the singing of praises further sanctify the rite. During śrāddha, one must avoid anger, unnecessary travel, and haste—these are not recommended even for those partaking in the meal. Those who perform śrāddha properly nourish the Visvedevas, ancestors, maternal forebears, and their own family. The group of ancestors is sustained by Soma, and the moon is the very basis of sacrifice; thus, the union of yoga in śrāddha is greatly praised. If a yogi is present before a thousand Brahmins, he delivers all those who eat and the sacrificer as well. Aurva taught that offerings for śrāddha may include sacrificial food, fish, and the meat of hare, mongoose, pig, goat, sheep, deer, and wild ox. The meat of ram and wild ox, offered according to the month, brings satisfaction to the ancestors, who are always pleased with the meat of the vadhrīṇasa. Swordfish meat, kālaśāka greens, and honey are also excellent and give utmost satisfaction in the rite. Performing śrāddha at Gayā is especially meritorious, ensuring a fruitful birth and great satisfaction for the ancestors. Grains such as praśāntikā, sanīvārā, two kinds of śyāmāka, and wild medicinal herbs are suitable, as are barley, priyaṅgu, mung beans, wheat, rice, sesame, peas, kovidāra, and mustard. However, grains not used for the first-fruits offering, as well as rajamāṣa, anū, and masūra beans, should be excluded, as should gourd, gṛñjana, onion, radish, gandhāraka, karamba, and salt from mines. Red resins and visible salts are likewise to be avoided, as is anything not praised in speech. Milk taken at night without interruption does not satisfy the cow, and water that is foul-smelling or frothy is unsuitable for śrāddha. The milk of single-hoofed animals, as well as that of camels, sheep, and buffalo, should be avoided. The ritual is also tainted if witnessed by eunuchs, outcasts, those of mixed caste, wicked men, heretics, the diseased, crows, dogs, the naked, monkeys, villagers, and pigs. If seen by women fetching water, women in childbirth, those in impurity, or those who handle corpses, the ancestors do not partake of the offering. Therefore, śrāddha should be performed with faith in a purified place, taking care to prevent the scattering of sesame seeds by demons. Food contaminated by nails, hair, insects, or mixed with leftovers or that is stale must not be used. Whatever is offered to the ancestors with faith, naming their lineage, by those who are devoted, that food becomes their true nourishment. It is told that, in ancient times, the ancestors sang a verse in the grove of Kalāpa to Ikṣvāku, son of Manu: “May there be, in our lineage, those of virtuous conduct, who, coming to Gayā, will offer us the rice-balls with reverence. May one be born in our lineage who will give us the thirteenth offering of rice cooked with milk, honey, and ghee, during the rainy season and under the Maghā star. Or may he marry a fair maiden, or release a dark bull, or perform the horse sacrifice with proper gifts, according to the prescribed rules.” Now, as Śrī Parāśara recounted, the lineage of Yadu, the eldest son of Yayāti, continued through Jayadhvaja, whose son was Tāla-jaṅgha. Of Anu, the fourth son of Yayāti, three sons were born: Sabhānala, Cakṣu, and Parameṣus. Sabhānala’s son was Kālānala. At the very beginning of the kalpa, as Śrī Maitreya inquired, the blessed one known as Brahmā-Nārāyaṇa created all beings—thus begins the unfolding of the great cosmic story.