In the ancient wisdom of the Atharva Veda, it is said that among a certain group, none holds the role of the Hotṛ priest. When the lord of guests, having fulfilled his duty to those who visit, enters the house, he approaches the sacred Avabhṛtha, the ritual bath marking the completion of sacrifice. Whatever gifts he apportions, he does so with purpose; whatever actions he performs, he accomplishes them fully. When this guest is invited, he partakes of food upon the earth, and all forms present on the earth are contained within him. Invited again, he eats in the atmosphere, absorbing all forms that reside in the sky. Invited further, he eats in heaven itself, and all heavenly forms are found within him. When invited among the gods, he partakes, and all forms in heaven are in him. Invited among the worlds, he eats, and again, all heavenly forms are encompassed within him. He is the one who is invited, again and again. Through this process, he attains both this world and the next. Whoever understands this truth conquers the worlds filled with light. The lord of guests, when he looks upon food, makes the sacrificer or the Brahmin as himself, thinking, “May this be more, may this be more.” When he calls for more, he increases the breath, the vital force. He brings forth the offerings and causes them to settle. Among those nearby, the guest offers himself. With the ladle in hand, in the breath, at the sacrificial post, with the spoon, and with the vaṣaṭ-call, the rituals are performed. Both dear and not dear officiants guide the guests to the heavenly world. One who knows thus should not eat in hatred, nor eat the food of one who hates, nor of one who is not examined, nor of one who is examining. All the sin of eating falls upon the one whose food is eaten; all sin is absent from the one whose food is not consumed. At all times, with the fitted pressing stone, the moist strainer, and the extended sacrifice, the offering is brought forth. The sacrifice of Prajapati is extended for the one who brings forth the offering. Such a person follows the steps of Prajapati. Among the guests, he is the āhavanīya fire; in the house, he is the gārhapatya; and in whom they cook, he is the dakṣiṇāgni. If one eats before the guest has eaten, he receives what is performed and fulfilled, milk and essence, nourishment and growth, offspring and cattle, fame and renown, prosperity and understanding. Yet, when the guest is learned in the Vedas, one should not eat before him. One should eat only after the guest has eaten, for the integrity and continuity of the sacrifice; this is the vow. Especially delicious foods—curds, milk, or meat—should not be consumed before the guest. He who, knowing these truths, offers milk after pouring it out, gains as much prosperity as one who performs the Agniṣṭoma sacrifice in abundance. He who offers clarified butter after pouring it out gains prosperity equal to the Atirātra sacrifice. He who offers honey after pouring it out gains prosperity equal to the Sattrasatya sacrifice. He who offers meat after pouring it out gains prosperity equal to the Dvādaśāha sacrifice. He who offers water after pouring it out moves toward the generation of offspring, attains a firm foundation, and becomes beloved among people. Therefore, Uṣas utters the hiṅ sound, Savitṛ praises, Bṛhaspati sings forth for strength, Tvaṣṭṛ brings forth for nourishment, and all the gods act for the resting place. For one who knows these truths, the resting place becomes a source of prosperity, offspring, and cattle.