After carefully spreading darbha grass in preparation, the wise practitioner places the sacred vessel upon it. Following tradition, three pavitra-cuttings are fashioned in the likeness of the darbha grass itself. Through such acts, the ritual becomes supremely meritorious and is known as pure. It is taught that a vessel shaped upon a potter’s wheel is asuric in nature and made only of clay. For all rites, whether auspicious or inauspicious, the sruva—the sacrificial ladle—is employed. But one must take care: if the sruva is used at the front, it brings widowhood; if in the middle, it causes loss of offspring. The powers invoked in these rites are Agni, Sūrya, Soma, Virin̄ci, Anila, and Yama. Agni brings the destruction of wealth; Sūrya is said to cause disease. Anila, the wind, is known to bestow increase, while Yama is regarded as the giver of death. First, there should be a vessel with all its branches intact, and then one with five branches. The sruva and the sruc, the sacred ladles, are to be made of palāśa wood. This is the prescription for Brāhmaṇas; for others, the ladle should be shorter by a finger’s width. To remove visible defects, the vessels must be sprinkled with water. When the vessel is filled, O Brāhmaṇa, the sacrifice reaches its completion. The wise recognize that four full vessels are considered abundant for the rite. When the offering is properly given, the fire is satisfied; if not, it may bestow a harsh curse. The mouth of the vessel is called prājāpatya, and the waist is sanctified by sacred utterances. In the same way, O Brahmin, the sviṣṭakṛta and pūrṇāhuti offerings are placed in the ear. Agni, the fire, is described as two-headed, six-eyed, tawny-colored, and possessing seven tongues. The ladle, the spoon, the rosary, and the power held in the right hand are all important in the ritual. Agni is depicted as mounted on a ram with four horns, shining with the brilliance of the young sun. Understanding the form of Agni in this way, one should proceed to perform the offering. But beware: he who offers with his hand alone is considered like a Brahmin who has slain a Brahmin—a grievous transgression. For the fulfillment of all desires, an abundance of sesame seeds is prescribed for the offering. In rites of sorcery, the offering should be a sow, a deer, or a swan of auspicious nature. The deer offering, specifically, is to be made using the middle, ring, and thumb fingers. Priests should offer sesame mixed with curd, honey, and ghee. In virtuous rites, kusha grass attached to the ring finger is to be used. These rites are performed for the lordship of the hosts, by Rudra and also by Brahma. For entering his own abode, the practitioner envisions water and shaven-headed ones. He dwells among outcastes, donkeys, and camels. Even as he goes, he imagines himself followed by others; disheartened, his undertakings fail, and he sinks without apparent cause. In such a state, neither the status of teacher nor that of a learned one, nor the student, nor study itself is found. For auspicious blessings, Brahmins should use cow’s ghee and mustard, uttering benedictions. Clay, yellow pigment, fragrant substances, and guggulu incense are to be placed promptly. Upon a red hide of a castrated animal, the auspicious seat is then arranged. With these sacred substances, the practitioner is anointed, and the purifying waters are invoked to cleanse. Bhaga, Indra, and Vayu, together with the seven sages, are said to have bestowed prosperity. May the waters ever protect your forehead, ears, and eyes. Finally, sacred grass should be offered on the head, held with the left hand, completing the reverent and holy ritual.