At all times, the sacrificer, with his well-prepared pressing stone, the moist strainer, and the fully extended sacrifice, brings forth the sacred offering. For such a one, the sacrifice of Prajapati stretches out, encompassing all, and he who brings forth the offering truly follows in the very footsteps of Prajapati himself. Within the sacred fire, the guest becomes the āhavanīya fire, the household fire is the gārhapatya, and the fire in which the food is cooked is the dakṣiṇāgni—the threefold presence of the sacred flames in the home. Yet, if one eats before the guest has been honored and fed, he may receive only what has already been performed and fulfilled, missing the fullness of the sacrifice. He who eats before the guest partakes receives only milk and its essence, nourishment and growth, offspring and cattle, fame and renown, prosperity and understanding—all these come only to him who honors the guest first. The guest, especially if learned in the Vedas, is to be revered; one must not eat before him. To eat after the guest preserves the integrity and continuity of the sacrifice—this is the sacred vow. And that which is especially delicious, whether curds, milk, or meat, should not be eaten before the guest. One who, knowing the sacred order, offers milk after pouring it out, gains as much prosperity as is gained by performing the Agniṣṭoma sacrifice in great abundance. Similarly, he who offers clarified butter after pouring it out attains the prosperity of the Atirātra sacrifice; he who offers honey gains that of the Sattrasatya sacrifice; and he who offers meat gains the prosperity of the Dvādaśāha sacrifice. One who, with understanding, pours out water and offers it moves toward the generation of offspring, stands firmly established, and becomes beloved among people. Therefore, at the dawn, Uṣas utters the hiṅ sound; Savitṛ offers praise; Bṛhaspati sings forth for strength; Tvaṣṭṛ brings forth nourishment; and all the gods together prepare the resting place. For one who knows this, the resting place becomes a source of prosperity, offspring, and cattle. As the sun rises, he utters the hiṅ sound; at mid-morning, he praises; at midday, he sings forth; in the afternoon, he brings forth; and at sunset, he enters the resting place. For one who knows this, the resting place is filled with prosperity, offspring, and cattle. So too, the cloud utters the hiṅ sound, thundering it praises, flashing it brings forth, raining it sings forth, and pouring out, it takes up the resting place. For one who knows this, the resting place is prosperous, full of offspring and cattle. When a guest arrives, one looks toward him, utters the hiṅ sound, greets, praises, asks for water, sings forth, offers, and brings forth. The remnants, the leavings, become the resting place, which for one who knows is filled with prosperity, offspring, and cattle. In the great order of creation, Prajāpati and Parameṣṭhin are the horns, Indra is the head, Agni the forehead, and Yama the occiput. Soma the king is the brain, heaven the upper jaw, and earth the lower jaw. Lightning is 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 forms the body; the heavenly world, the black spot, is the support and foundation. The falcon is the hump, the intermediate space is 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, as are Tvaṣṭṛ and Aryaman; the Doṣaṇī are the arms, Mahādeva is the arms as well. Indrani is the ash, Vayu the tail, Pavamana the calves. Brahman and Kshatra are the hips, and strength is the thighs. Dhata and Savita are the shanks, while Gandharvas, Apsaras, Kushthikas, and Aditi are the hooves. Consciousness is the heart, the liver is intellect, and the vow is the chest. Hunger is the belly, Irā is the intestines, and mountains are the ribs. Anger is the kidneys, wrath the testicles, and offspring the penis. Rivers are the veins, Varsha’s lords are the breasts, and thunder is the udder. The all-pervading are the skin, plants are the hairs, and stars are the form. Divine beings are the rectum, humans the intestines, and here is the stomach. Rakshasas are the blood, and other beings the fat. Thus, in the great sacrifice and the body of the cosmos, all beings, all elements, and all divinities find their place, and the one who knows this order moves in harmony with the gods, the world, and the sacrifice itself.