He who understands the sacred knowledge of offering, and with this understanding presents honey as an oblation, attains the same prosperity that is won by performing the grand Sattrasatya sacrifice. In the same way, one who, knowing thus, offers meat with the oblation, gains the prosperity equal to that bestowed by the Dvādaśāha sacrifice. And if, with this knowledge, one offers water, he is blessed with the generation of offspring, becomes firmly established, and grows dear to his descendants. Indeed, such a knower becomes the very resting place of wealth, offspring, and cattle. This truth is reflected in the cycles of the day: when the sun rises, he utters the hiṅkāra; at mid-morning, he offers praise; at midday, he sings; in the afternoon, he recites; and at sunset, he becomes the resting place. Thus, he who knows this truth becomes the refuge of all prosperity—of wealth, offspring, and cattle. The wisdom is mirrored in the movement of the clouds: as a cloud forms, it utters the hiṅkāra; when it thunders, it praises; as it flashes, it recites; when it rains, it sings; and as it gathers, it becomes the resting place. He who knows this becomes the resting place of wealth, offspring, and cattle. When guests arrive, the wise householder greets them with the sacred hiṅ sound, addresses and praises them, asks for water, and sings forth in welcome. He brings what is needed, returns, and removes the leavings and residue. For him who truly knows, these remnants become the seeds of wealth, prosperity, offspring, and cattle. Whatever steward he calls, that one surely hears him. Whatever he listens to, he ensures is heard in return. All those who serve, with vessels in hand—whether they come first or last—are as the ladles of the Adhvaryu priest in the sacrifice. Among them, however, none is the Hotṛ priest. When the lord of guests, having served his guests, enters his house, he approaches the Avabhṛtha, the ceremonial conclusion. Whatever he apportions, he gives as gifts; whatever he undertakes, he accomplishes. When invited, he eats upon the earth, and all forms upon the earth come to reside in him. When invited, he eats in the atmosphere, and all forms in the sky are in him. When invited, he eats in heaven, and all heavenly forms are in him. When invited, he eats among the gods and among the worlds, and all forms in heaven are within him. He is invited, truly invited. Through this, he attains both this world and the next. He who knows thus conquers the worlds filled with light. The lord of guests, when he looks upon food with a wish for abundance, makes the sacrificer or the Brahmin as himself, thinking, “May this be more, may this be more.” When he says, “Bring more,” he increases the vital breath. He brings the offerings and causes them to settle. Of those who are near, the guest offers himself. With ladle in hand, with the breath, at the sacrificial post, with the spoon, and with the vaṣaṭ-call, the rites are performed. These guests, whether dear or not, are led by the officiants to the heavenly world. He who knows this should not eat in hatred, nor the food of one who hates, nor of one unexamined, nor of one who is examining. All the sin of eating falls upon the one whose food is eaten; all that sin is absent from the one whose food is not eaten. At all times, with the pressing stone well-fitted, the moist strainer, and the extended sacrifice, the offering is brought forth. For him who brings the offering, the sacrifice of Prajapati is extended, and he follows in the footsteps of Prajapati himself. Among the fires, the guest is the āhavanīya fire; the one in the house is the gārhapatya; and in whom the food is cooked is the dakṣiṇāgni. Yet, he who eats before the guest eats, receives only what is already performed and fulfilled. He gains only milk and essence, nourishment and growth, offspring and cattle, fame and renown, prosperity and understanding—nothing more, nothing new. Thus, the true wealth lies with him who honors the guest first, for in this sacred hospitality, all blessings are gathered and bestowed.