With deep attentiveness, the devotee carefully distributed the remaining portion of the sacred oblation into the designated vessels. As he gave the food, he consecrated the vessel by declaring, “This is the vessel of the earth.” Then, with reverence, he recited the Gāyatrī mantra with the vyāhṛtis, as well as the Ṛc beginning with “madhuvātā,” invoking blessings and purity. Without haste or anger, he offered the oblation meant for Agni and the sacrificial food, his mind steady and composed. Once the participants had taken the food and were satisfied, and after receiving their consent regarding what remained, he gathered all the leftover food, adding sesame seeds, and faced south, as tradition directs. In the same manner, he offered water for sipping to the maternal ancestors, honoring them with the same care. According to his ability, he presented the ritual gift, uttering the sacred svadhā formula. Upon hearing “svadhā,” the assembled would reply, “May it be so,” and then he would pour water upon the ground as an offering. He prayed that the donors might increase, and that the Vedas and the family lineage would flourish. When thus blessed with kind words, the devotee bowed respectfully and dismissed the guests. In whatever vessel the arghya had first been placed for them, he followed them in a circle, and then partook of the food offered to the ancestors. By circumambulating in this way, he honored the Nāndīmukha ancestors, especially in the rite performed for increase and prosperity. For a single ancestor, or one who was divine, he offered arghya with a single pavitra, following the prescribed ritual. When the unending rite was complete and the Brahmin was dismissed, he prepared four vessels of fragrant water mixed with sesame seeds. For those ancestors who were equals, he used two vessels, performing the rest of the ritual as before. For those with whom a sapinda-relationship arose within the year, he performed the rite on the day of sustenance and then every month for a year. He offered rice-balls to cows, goats, sheep, into the fire, or even in water, as appropriate—using sacrificial food for a month, and milk-rice for a year. He also included the flesh of antelope, sheep, boar, and hare in due order, and considered the meat of the rhinoceros especially fit, as well as honey and ascetic food. Whoever gave offerings at Gayā, it was said, would attain all that is infinite: a virtuous wife, those who announce a maiden, cattle, and good sons. Sons endowed with Brahmanic brilliance, gold and silver in vessels—these too were among the rewards. From the first lunar day, omitting only the fourteenth, the offerings brought heaven, offspring, strength, heroism, land, and power. Prosperity, rulership, success in business, wealth, knowledge, success in medicine, vessels, and means of livelihood—all these were gained. From the star Kṛttikā to Bharaṇī, the devotee attained all desired things. The Vasus, Rudras, and Adityas—these illustrious sons were considered the deities of the śrāddha. Through these rites, one gained lifespan, offspring, wealth, knowledge, heaven, liberation, and pleasures. Thus, a portion of the sacred practice was described, especially in this chapter on Kalpa. O best of sages, the learned one who reflects on this chapter, and whoever listens with devotion to these teachings on both divine and ancestral rites, attains wealth, knowledge, fame, sons, and the highest path hereafter. Now, I shall briefly explain further; listen attentively and with full concentration. The beginning of the Veda will now be presented, arranged in the form of the Siddha-rūpa.