When the ritual host has welcomed the honored Brahmins with kind and respectful words, he should bow to them and then graciously dismiss them. The vessel in which the arghya—the respectful offering of water—was first placed for these guests must be remembered, for in that very vessel, the host should follow them in a circular motion, circumambulating them as a mark of reverence. Only after this act of honor should he partake of the food that has been offered to the ancestors. In this manner, by circumambulating, the host pays homage to the Nāndīmukha ancestors during the rite performed for increase and prosperity. When the offering is meant for a single ancestor, or for one who is divine, the arghya should be presented with a single pavitra—a sacred ring of grass. At the conclusion of the unending ancestral rite, after the Brahmin has been respectfully dismissed, the host must prepare four vessels filled with scented water mixed with sesame seeds. If the offering is for those who are equals, only two vessels are needed, and the rest of the ritual proceeds as previously described. For those ancestors with whom the sapinda relationship—a close familial connection—arises within a year, special observances are prescribed: on the day of sustenance and every month for a full year, these rites should be performed. The host should offer rice-balls not only to Brahmins but also to cows, goats, sheep, or even into the sacred fire or in water, as is appropriate. For one month, these offerings are to be made with sacrificial food, and for a year, with milk-rice. The ritual foods may include, in proper sequence, the flesh of antelope, sheep, boar, and hare. The meat of the rhinoceros is especially praised as supremely fit for these offerings, as are honey and food suitable for ascetics. It is said that whoever makes offerings at the holy site of Gayā attains all that is infinite and auspicious: a virtuous wife, those who announce the coming of a maiden, cattle, and good sons. Sons endowed with Brahmanic brilliance, gifts of gold and silver in a vessel—all these are auspicious fruits. The rituals should be performed beginning from the first lunar day, omitting only the fourteenth. Through these rites, one attains heaven, offspring, strength, heroism, land, and power. Prosperity, rulership, business success, and similar blessings follow. Wealth, knowledge, success in medicine, vessels for ritual use, and even means of livelihood are obtained. From the time when the moon is in Kṛttikā to Bharaṇī, all desired things are within reach. The Vasus, Rudras, and Adityas—these illustrious sons are the deities of the śrāddha, the ancestral rite. Through these observances, one gains lifespan, offspring, wealth, knowledge, heaven, liberation, and the pleasures of life. Thus, a portion of the rites has been described here, especially in this chapter on the sacred Kalpa. O best of sages, the learned one who studies and contemplates this chapter on Kalpa, and whoever listens with devotion to these teachings concerning both divine and ancestral rites, will attain wealth, knowledge, fame, worthy sons, and the highest path beyond this life. Now, listen attentively and with full concentration as I briefly explain the next teaching. At this point, the beginning of the Veda is revealed in the form of the Siddha-rūpa arrangement. The first is called svaujasaḥ, which is of the nature of the prātipadika—the nominal base. A prātipadika is that which has meaning in itself and is free from verbal roots and suffixes. The second case is known as karmani, or the object case, when joined with an intervening element. The agent is the one by whom something is done, the performer of the action. The recipient is the one to whom the intention of giving is directed. The source or origin is the one from whom something departs, or by whom or from whom something is taken away. When joined with the affixes 'ṅi' and 'su', the seventh grammatical case arises, indicating the locus or place. Whatever is desired or undesired is known as the apādāna, or the source or separation. When these are combined, the second case is used with karmapravacanīya particles. Among intermediates, for expressing accompaniment or for denoting deficiency, the particle 'upa' is also mentioned. Thus, the sacred instructions continue, weaving together the rituals for honoring ancestors and the foundational wisdom of Vedic grammar, guiding the seeker on the path of righteousness and knowledge.