He who understands the sacred truths laid out here conquers the worlds filled with light. When a sacrificer or a Brahmin gazes upon food with the thought, “May this be more, may this be more,” the lord of guests makes him akin to himself. When he calls out, “Bring more,” the breath is increased by this very act. He brings forth the offerings and causes them to settle in their proper place. Among those who dwell nearby, the guest offers himself on their behalf. With the ladle in hand, within the breath, at the sacrificial post, with the spoon, and accompanied by the vaṣaṭ-call, the offerings are made. These guests—whether dear or not dear—are led by the officiants to the heavenly world. The one who knows these truths should not eat in hatred, nor partake of food from one who hates, nor from one who is unexamined or examining. All the sin of eating falls upon the person whose food is consumed, while it is absent from the one whose food is not eaten. At all times, the sacrificer, with the fitted pressing stone, the moist strainer, and the extended sacrifice, brings forth the offering. The sacrifice of Prajapati is extended for him who brings forth the offering, and such a one follows the steps of Prajapati himself. Among the fires, the guest is the āhavanīya fire; the fire in the house is the gārhapatya; and in whom they cook is the dakṣiṇāgni. If one eats before the guest has eaten, he receives both what is performed and what is fulfilled; he gains both milk and essence, nourishment and growth, offspring and cattle, fame and renown, prosperity and understanding. Yet, when the guest is learned in the Vedas, it is forbidden to eat before him. One must eat only after the guest has eaten, for the integrity and continuity of the sacrifice—this is the vow to be upheld. Especially delicious foods—curds, milk, or meat—should not be eaten before the guest. When one, knowing these truths, offers milk after pouring it out, he obtains as much prosperity as is gained by performing the Agniṣṭoma sacrifice in great abundance. Likewise, offering clarified butter after pouring it out brings the prosperity of the Atirātra sacrifice; offering honey brings the prosperity of the Sattrasatya sacrifice; offering meat brings the prosperity of the Dvādaśāha sacrifice. Offering water after pouring it out leads to the generation of offspring, a firm foundation, and belovedness among people. Therefore, at the sacrifice, Uṣas utters the hiṅ sound, Savitṛ praises, Bṛhaspati sings forth for strength, Tvaṣṭṛ brings forth for nourishment, and all the gods for the resting place. For one who knows this, the resting place becomes filled with prosperity, offspring, and cattle. The sun, at sunrise, utters the hiṅ sound; at mid-morning, he praises; at midday, he sings forth; in the afternoon, he brings forth; at sunset, the resting place is taken. For him who knows this, the resting place becomes that of prosperity, offspring, and cattle. Similarly, the cloud utters the hiṅ sound; thundering, it praises; flashing, it brings forth; raining, it sings forth; pouring out, it claims the resting place. For him who knows this, the resting place is filled with prosperity, offspring, and cattle. When welcoming guests, one looks towards them, utters the hiṅ sound, greets, praises, asks for water, sings forth, offers, brings forth, and the leavings become the resting place. For the knower, the resting place is a source of prosperity, offspring, and cattle. The form of the sacrifice is vast and divine: Prajāpati and Parameṣṭhin are its horns, Indra is the head, Agni the forehead, Yama the occiput. Soma the king is the brain, heaven is the upper jaw, earth the lower jaw. Lightning forms the tongue, the Maruts are the teeth, the Revatī stars the necks, the Kṛttikās the shoulders, and heat is the back. The all-pervading wind is the body, the heavenly world and the black spot are its support and foundation. The falcon is the hump, the intermediate space the marrow, Bṛhaspati is the withers, and the Bṛhatī and Kīkasā meters are the dewlap. The wives of the gods are the backs, the Upasads the sides and ribs. Mitra and Varuṇa are the shoulders; Tvaṣṭṛ and Aryaman as well; the Doṣaṇī are the arms, and Mahādeva is the arms. Thus, the entire universe and the sacred rites are woven together, each element finding its place in the grand tapestry of sacrifice and hospitality, bringing forth light, prosperity, and divine connection for those who know and honor these truths.