The ritual begins with a solemn invocation to the ancestors, both those who are present and those who are not, those known and unknown. The priest acknowledges that Agni, the knower of all births, alone understands the mysterious paths of the forefathers. With reverence, he offers a well-prepared sacrifice, asking Agni to accept it on their behalf. He remembers all who have gone before—those whose bodies were consumed by fire and those who were not, all who rejoice in the heights of heaven by their own power. He prays that, through their favor, the living might be led to the world of the righteous, and that the body of the departed may be shaped as is fitting. Turning to Agni, the priest pleads for gentleness: “Do not consume him entirely; do not scorch him, do not burn his skin or his body. When you have cooked him, O knower of all births, then send him forth to the ancestors.” Once the body is prepared, Agni is asked to wrap and deliver the soul to the fathers, so that, upon entering the world of the righteous, the departed becomes subject to the will of the gods. The journey of the soul is described with care: “May his eye go to the sun, his breath to the wind; may he travel to heaven and earth by the proper path. If his place is among the waters, let him go there; let his limbs abide with the plants.” The unborn, subtle part is to be purified by austerity, and Agni’s flame and heat are invoked to purify the departed fully. With auspicious forms, Agni is again asked to carry him to the realm of the righteous. The priest then requests that Agni release the soul to the ancestors, the one who has been offered in the oblation. He prays that the remaining life-force may return and stay, and that the body may be united again. Any harm that may have come from black birds, ants, serpents, or beasts of prey is to be rendered harmless by Agni and Soma, especially if any Brahmin has entered the body. The departed is to be clothed with Agni’s armor, surrounded by cows, enveloped in richness and fat. Having led the soul forth with power and delight, Agni is asked to hold firm those who are to be burned, lying around him. The body itself, the vessel, is not to be consumed, for it is dear to the gods and those who partake of Soma; it is a vessel for the gods’ enjoyment. The priest sends far away the flesh-eating form of Agni, letting the stream of Yama’s realm flow forth, while another, knowing Agni remains to carry the offering to the gods. The consuming Agni, having entered the house, is carried forth for the ancestral offering, along with the hot libation, to the highest abode. This Agni, who partakes of the flesh and grows by the rite, proclaims the offerings to the gods and fathers. With brightness, Agni is set down and kindled; the bright one is asked to bring the fathers to the offering. If Agni has consumed any together, he is asked to extinguish them again, so that they may rise with body, flesh, and skin to the world of water. The coolness and refreshment of the elements are invoked, with the frog as a symbol of good union, to gladden Agni. A cosmic story is recalled: Tvaṣṭṛ fashioned a husband for his daughter, so that all the world might come together. The mother of Yama, embraced, vanished as the great wife of Vivasvat. The immortals took her from mortals, creating another of like form for Vivasvat. The Aśvins carried away what was left; Saraṇyū abandoned the two twins. Pūṣan, the knower, is invoked to drive away obstacles, to give the departed to the fathers and Agni to the gods, who bestow good gifts. Pūṣan is asked to guard the departed’s life, to protect him on the path ahead, and to guide him where the righteous dwell, where the ancestors have gone. There, Savitṛ is prayed to place him. Pūṣan, who knows all regions and paths, is asked to lead safely, and the radiant, unfailing giver of well-being is invoked to come before, knowing the way. Pūṣan was born on the path, moves in the beloved abodes of heaven and earth, knowing all beings. The worshippers call upon Sarasvatī at the sacrifice, seeking her blessings. Sarasvatī is asked to grant wealth to the worshipper, to sit upon the sacred grass, and, like a mother, to nourish the assembly. The fathers, too, call upon Sarasvatī, seeking right offerings and asking for abundance for the sacrificers. The waters, seen as mothers, are invoked to cleanse and purify. The divine waters carry away all defilement, and the priest approaches them, pure and purified. The sacred drop flows forth, following the cycles of time, and is offered to the gods together with the seven priests. Every drop and ray that flows—from altar, priest, or filter—is offered with devotion and the vaṣaṭ-call. Bṛhaspati is asked to unite all these offerings for prosperity. Milky plants and waters are invoked for their cleansing powers, and the priest asks to be purified together with them. Finally, the priest addresses Death directly: “Go far away along your own path, which is separate from the path of the gods. Do not harm our offspring or our men.” Those who approach the realm of death are prayed for, that they may gain longer life, increase in offspring and wealth, and become worthy of sacrifice. The living are separated from the dead, and the invocation to the gods is made auspicious. The living are encouraged to dance and rejoice, establishing longer life. A boundary is set for the living, that none may cross over to the realm of the dead; may they live a hundred autumns, flourish, and keep death at a safe distance. As days and seasons follow their appointed order, so may later generations not abandon the earlier; the Creator is asked to arrange lifespans accordingly. The living are encouraged to rise, choose vigor and old age, and stand firm, with Tvaṣṭṛ granting long life and good birth. The women, not widowed, are to enter with unguent and clarified butter, without tears, free from sickness, rich in offspring, ascending first to the womb of creation. The widow is called to rise to the world of the living, to join her husband in motherhood. The bow is taken from the hand of the dead for strength and power, so that the living may remain strong and, with good sons, overcome all challenges. Finally, the departed is commended to the earth, broad and gracious, who is to protect him as a gentle, youthful woman and keep him safe from harm.