With devotion and care, one should begin the sacred rite by offering arati and a suitable gift, proceeding in the proper order to ensure satisfaction of all involved. These observances are especially important on certain days: the new moon, the aṣṭakā, the times of increase, and during both dark fortnights. Auspicious and inauspicious celestial events, such as vyatipāta, the shadow of the elephant, and eclipses of the moon and sun, are also occasions for such offerings. Foremost among the recipients of these rites, as taught in the Vedas, is the learned youth who is well-versed in Brahman. Others who are honored include one’s sister’s son, the officiating priest, the son-in-law, the sacrificer’s father-in-law, and the maternal uncle. Those who are devoted to ritual, those practicing austerity, the five-fire sacrificers, and celibates are also to be respected. Yet, there are those whose participation is limited: the sick, those with physical deficiencies or excesses, the one-eyed, and those who have remarried. Similarly, the hired teacher, the impotent, one who has violated a maiden, and one who is cursed are not to be chosen. Those who have abandoned their mother, father, or teacher; those who eat from a pit; and the son of a śūdra are also excluded from these rites. The ritual begins with the host, self-controlled and pure, inviting the Brāhmaṇas a day in advance. In the afternoon, after performing worship without fault, he welcomes the arriving guests. For divine rites, he should select Brāhmaṇas as able; for ancestral rites, those who are not paired in the same way. The numbers are specific: two for each divine rite, three for ancestral offerings, and one for water rites. The host then offers water for hand-washing, followed by kuśa grass for seating. Next, he sprinkles barley into the vessel, using a purifying ring. With the mantra 'yā divyā,' he pours water for washing the feet into the hand. After making the offering apasavya—by moving the sacred thread over the right shoulder—he circumambulates the ancestors, invoking them and seeking their consent with the words, “May they come to us now.” He offers arghya with barley to the ancestors, placing it in the vessel according to the proper rule. Intending to make an offering into the fire, he takes food soaked in clarified butter and requests it. He attentively distributes the remainder of the oblation into the vessels. After giving the food, he consecrates the vessel by saying, “This is the vessel of the earth.” He recites the Gāyatrī mantra with the vyāhṛtis and the Ṛc beginning ‘madhuvātā.’ Without anger or haste, he offers the oblation intended for Agni and the sacrificial food. When the Brāhmaṇas have taken the food and are satisfied, and after receiving their permission regarding the remainder, he takes all the food, with sesame, facing south. In the same manner, he offers water for sipping to the maternal ancestors. Having given a gift according to his means, he utters the svadhā formula. When ‘svadhā’ is spoken, the Brāhmaṇas respond, “May it be so,” and then he pours water upon the ground. By this, may the donors increase, and may the Vedas and the lineage flourish. When thus addressed with kind words, he bows and respectfully dismisses them. The vessel in which the arghya was first placed for the ancestors is used as he follows them in a circle and then partakes of the food offered to the ancestors. In this way, through circumambulation, he honors the Nāndīmukha ancestors in the rite for increase. For a single ancestor, or for one who is divine, he offers arghya with a single pavitra. At the conclusion of the unending rite, when the Brahmin is dismissed, he prepares four vessels of scented water mixed with sesame seeds. For those who are equals, he uses two vessels, performing the remainder of the ritual as before. For anyone with whom a sapinda-relationship arises within a year, the rite should be performed on the day of sustenance and every month for a year. Thus, by observing these sacred duties with sincerity and precision, one fulfills the obligations to ancestors and the divine, ensuring the prosperity of the family and the flourishing of dharma.