As the sacred rite unfolds and the Brahmins partake of their meal, the performer, filled with faith, attends to his duties with utmost devotion. While the Brahmins eat, he recites the hymns meant to ward off evil—Rakṣoghna, Vaiṣṇava, and most importantly, the Paitṛka hymns, invoking blessings and protection. He chants the verses of Trimadhu, Trisuparṇa, Pavamāna, and the Yajus, and also recalls the wisdom contained in the Itihāsas, Purāṇas, and the Dharmaśāstras. When the Brahmins have finished their meal, the performer carefully scatters the remnants as prescribed, showing reverence for the ritual’s completion. He then washes his feet thoroughly and purifies himself, as is proper, O Nārada. The svasti rite follows, performed with parched grain and inexhaustible water, bringing auspiciousness to all. Those twice-born who conduct the svasti rite without moving the vessel are considered especially blessed. With words drawn from the Smṛtis, such as “May the givers prosper,” the performer recites blessings, wishing well for all involved. According to his ability, he offers gifts, accompanied by betel and fragrant substances, honoring the guests and the occasion. With the Ṛc verse “vājevāje,” he respectfully dismisses both the ancestors and the gods, marking the conclusion of their honored presence. He also sets aside the recitation of his own Veda, focusing instead on the prescribed rites. If the performer lacks a wife or son, he should perform the āmaśrāddha with gold, ensuring the rite’s efficacy. The wise carry out the homa, the sacred fire offering, using the ancestral hymn, and after a proper bath, they offer sesame and leaves as prescribed, maintaining purity and tradition. It is said that the wise man who laments, “I am poor, I am a great sinner,” brings ruin upon his family and incurs the grievous sin of killing a Brahmin. But in truth, there is no break in their lineage; they become prosperous. When the Lord of the universe is pleased, all the deities are satisfied—Yakṣas, Siddhas, humans, and Hari, the eternal one, all rejoice. Thus, both the giver and the enjoyer, indeed everything, is Viṣṇu, the eternal. All this is pervaded by Viṣṇu; nothing else exists. The Blessed Lord, the enjoyer of offerings made to gods and ancestors, is of incomparable nature. Viṣṇu, the eternal, is both the doer and the cause of action—everything is Viṣṇu. When the rites are performed in this manner, sin is immediately destroyed. The ancestors are pleased, and the lineage flourishes. O best of sages, listen now to the means by which the success of actions is attained. On days when the lunar date is not determined, nothing bears fruit, O twice-born one. The new moon and the third lunar day are reserved for fasting and vows. The sixth day joined with the star Nāga, and the seventh joined with Śiva, are auspicious. The new moon, full moon, seventh day, and the day for ancestors are all significant. In the dark fortnight, the seventh day joined with the previous day, and the fourteenth day, are to be observed. Of all vows and observances, the bright fortnight is especially praised. If it is not possible to perform vows and rites at the prescribed time, then the lunar day in the forenoon is to be chosen. If it extends into the evening, that lunar day is always accepted for night vows. When a vow or rite is prescribed by the conjunction of lunar day and constellation, if the lunar day extends below midnight, joined with the constellation, it is accepted. If the constellation extends over two half-nights, or if both the constellation and lunar day extend over two half-nights, or when the lunar day joined with the constellation extends over two half-nights, these are all considered auspicious for the observance of vows and rites. Thus, the sacred actions, when performed with faith, proper ritual, and at the prescribed times, bring prosperity, satisfaction to the ancestors, and the blessings of Viṣṇu, who pervades all.