O revered Narada, listen as the sacred procedures of the ritual unfold. First, two implements pierce the throat, bringing auspiciousness to the sacrificial act. At this moment, a sound is to be uttered, invoking the infinite, as tradition prescribes. Yet, actions performed without proper measure—those that are deficient, excessive, or unintended—bear no fruit. Therefore, for the protection of the ritual, a thorough cleansing is required. It is strictly ruled that acts lacking or exceeding the prescribed measure must not be performed. To ensure purity, the altar should be smeared with cow dung, as instructed. However, cow dung meant for sacrificial purposes should not be used for this smearing, as stated in the tradition. If any impurities remain, extraction is recommended, O twice-born. For the removal of bones and thorns, Brahma himself declared this rule. To further purify, sages skilled in ritual prescribe sprinkling with water. In a clay vessel that brings auspiciousness, one should sprinkle water and then place the vessel. When the vessel is set upon the altar, the fire—kindled and prepared—is established. For the protection of the ritual, the Brahman should be placed in the proper direction. The sacrificer and all Brahmins are to be seated in the east, as you have been told, Narada. If the performer’s mind is indifferent, the act will fail; such is the rule. There is no restriction for the priests—one should worship as available. The vessel for ghee must be three fingers wide, and the rice-cake vessel six fingers wide. The sruva, the ritual ladle, should be six finger-widths, while the sruc, the spoon, is three and a half finger-widths. On the northern side of the prokṣaṇī, place the praṇīta vessel, which should be eight units wide. When the praṇīta vessel is nearby, it must be filled with water. After spreading darbha grass, the wise place the vessel upon it. Three pavitra-cuttings are made in the form of darbha grass, and by this, the act becomes supremely meritorious and is called pure. A vessel shaped by a potter’s wheel is considered asuric and made of clay. With the sruva, all rites—whether auspicious or inauspicious—are performed. If the sruva is used at the front, it brings widowhood; in the middle, loss of offspring. The deities presiding over the ritual are Agni, Sūrya, Soma, Virin̄ci, Anila, and Yama. Agni brings destruction of wealth, Sūrya causes disease, Anila bestows increase, and Yama is regarded as the giver of death. First, there should be a vessel with all branches, then one with five branches. Palāśa wood is to be used for the sruva and likewise for the sruc. This is declared for Brāhmaṇas; for others, the measurement is less by a finger-width. Sprinkling the vessels is prescribed to remove visible defects. When the vessel is filled, O Brāhmaṇa, the completion of the sacrifice is achieved. The wise know that four full vessels are abundant. When the offering is made, the fire becomes satisfied; if not, it may bestow a harsh curse. The mouth of the fire is called prājāpatya, and the waist is known by the sacred utterances. Similarly, O Brahmin, sviṣṭakṛta is in the ear, and pūrṇāhuti is likewise. The fire is described as two-headed, six-eyed, tawny-colored, and possessing seven tongues. Lastly, the ladle, the spoon, the rosary, and the power held in the right hand are all essential instruments of the sacred rite. Thus, the ritual proceeds, each step guided by ancient wisdom and precise rules, ensuring auspiciousness and fulfillment.