The wise one, intent on honoring his ancestors, should offer rice-balls not only to the sacred fire, but also to cows, goats, sheep, or even into water, thus ensuring that the offerings reach their destined recipients in every form. For a month, these offerings may consist of sacrificial food, and for a year, they may be prepared from milk-rice, sustaining the ritual’s sanctity over time. In due order, the flesh of antelope, sheep, boar, and hare is also considered appropriate for the rites, each carrying its own significance. Of all meats, that of the rhinoceros is deemed supremely fit for the offering, and honey and ascetic food are likewise worthy. Especially at Gayā, the act of giving yields infinite blessings, bringing the devotee all that is boundless. Among gifts, a virtuous wife, those who announce a maiden, cattle, and good sons are highly praised, as are sons endowed with Brahmanic brilliance, and the offering of gold and silver in a vessel. The rituals are to be performed beginning from the first lunar day, omitting only the fourteenth, and the fruits of these acts are many: heaven, offspring, strength, heroism, land, and power accrue to the faithful. Prosperity, rulership, business, and all such endeavors are blessed, as are wealth, knowledge, success in medicine, vessels, and even one’s livelihood. By observing the rites from Kṛttikā to Bharaṇī, all desires are fulfilled. The deities of the śrāddha—the Vasus, Rudras, and Adityas—are regarded as the sons honored in these rites. Through their blessings, lifespan, offspring, wealth, knowledge, heaven, liberation, and pleasures are attained. Thus, a portion of these sacred duties has been described here, especially in this chapter on Kalpa. O best of sages, the one who contemplates this chapter with understanding, or listens to it with devotion—considering both divine and ancestral rites—attains wealth, knowledge, fame, sons, and ultimately the highest path hereafter. Now, listen as I briefly explain further; attend with full concentration. Now begins the teaching on the arrangement of the Veda, presented in the form of the Siddha-rūpa. The first is called svaujasaḥ, which is of the nature of the prātipadika, the nominal base. A prātipadika is that which holds meaning, devoid of both verbal root and suffix. The second case is called karmani, or the object case, which arises when joined with an intervening element. He by whom an action is performed is known as the agent—the doer of the deed. The one to whom the intention of giving is directed is called the recipient. From whom something departs, or by whom it is taken, or from whom it is taken away—these are described by the seventh case, which arises when joined with 'ṅi' and 'su', and is used to indicate the locus. Whatever is desired or undesired is known as the apādāna, the source or point of separation. When joined with these, the second case is used with karmapravacanīya particles. Among intermediates, for the sense of accompaniment or for deficiency, the particle 'upa' is also employed. For inanimate objects, two case endings are used, conveying mental action or disregard. The fourth case is used for expressing purpose, as well as for meanings conveyed by the suffix 'tum'. The seventh case expresses time and state, and in these connections, the sixth case may also be applied. For specification, two cases are used, and the sixth case is employed to indicate cause. In verbs denoting injury, and in actions done by means or by the agent, these cases are applied accordingly. In the conjugations beginning with 'bhū', ten tenses and moods, known as 'lakāras', are recognized. The endings 'mi', 'vas', 'mas', and 'saḥ' belong to the Atmanepada, while 'pā', 'nā', 'm', 'pa', 'ne', and 'dam' pertain to the Parasmaipada. The substitutes 'e', 'vahe', and 'maha' are to be known as pertaining to others, especially in the moods beginning with the optative. The middle person is indicated by 'yuṣmad', and the first person by 'asmad'. The tense 'laṭ' is used for the present, as well as for the past not of the current day. Thus, the sacred arrangement and usage of words in the Veda is set forth, guiding both ritual and language toward perfection.