If a couple wishes for a learned daughter who will live a full and blessed lifespan, they should prepare rice with sesame seeds and ghee, cook it together, and both partake of this sacred food. In this way, through their shared intent and the sanctity of the rite, they may bring forth the child they desire. If their wish is for a learned son—one who will be victorious in assemblies and whose words command attention—they should recite all the Vedas, invoking the blessing, “May he live his full lifespan.” Then, they should prepare rice with meat and ghee, using the flesh of an ox or a bull, and eat it together. Thus, with devotion and intention, they may bring forth such a son. At dawn, after these rites, the husband prepares a cooked offering with clarified butter. He offers a portion of the food into the fire, invoking Agni, Anumati, and the god Savitṛ, saying, “To Agni, svāhā; to Anumati, svāhā; to the god Savitṛ, true begetting, svāhā.” After making these offerings, he eats a part, gives the remainder to his wife, and, having washed his hands, fills a vessel with water. He sprinkles her three times, blessing her: “Arise, O prosperous one. Seek another field; may you and your husband together produce offspring.” He then approaches his wife, reciting: “I am the vital force, you are the body; you are the vital force, I am the body. I am Sāman, you are Ṛc; I am heaven, you are earth. Come, let us unite and deposit the seed together for the birth of a son.” As he prepares for union, he gently parts her thighs, uttering, “May I open the heavens and the earth.” With intention set, he places his mouth to hers, strokes her three times along the grain, and prays: “May Viṣṇu prepare the womb, may Tvaṣṭṛ shape the forms, may Prajāpati pour forth, may Dhātṛ place the embryo for you. Place the embryo, O Śinīvālī; place the embryo, O Pṛthuṣṭukā; may the two Aśvins, the gods with lotus garlands, place the embryo for you.” He continues, invoking the two golden fire-sticks with which the Aśvin gods churn, saying, “With them we invoke the embryo for you, for the tenth month of gestation.” He likens the process to the earth pregnant with fire, the sky with Indra, and the wind with the directions, declaring, “So I place the embryo in you,” and utters the name of the child. Sprinkling her with water, he blesses her: “As the wind stirs the lotus pond all around, so may the embryo move within you on every side; may it be secure in the womb. For Indra, this enclosure is made, with a bar and shelter; O Indra, protect it, let it be strong with the embryo.” When the child is born, the father sets up the sacred fire, places the newborn on his lap, and, having prepared clarified butter mixed with curds, offers a portion into the fire. He prays, “May I prosper with a thousand, increasing in my own house; may I not be separated from offspring and cattle, svāhā. I offer the vital breaths in myself, the mind in you, svāhā.” He also seeks forgiveness for any excess or omission in the ritual: “Whatever act I have done excessively, or whatever I have left undone here, may Agni, the knower of the proper offering, make our offering well offered, svāhā.” He then places his right ear to the child’s right ear and softly utters “Speech, speech, speech” three times, conferring the blessing of eloquence and wisdom. He gives the child a secret name, “You are Veda.” Mixing curds, honey, and ghee with a hidden piece of gold, he feeds this to the child, blessing him: “On you I place the earth, on you I place the atmosphere, on you I place the sky; on you I place all the worlds.” Again, he places his ear to the child’s ear and repeats the invocation of “Speech, speech, speech.” The child is again fed the sacred mixture, and the secret name “You are Veda” is bestowed. He touches the child, blessing him: “Be a stone, be an axe, be gold that is not melted; you are indeed the self, bearing the name of your son. May you live a hundred autumns.” Turning to the mother, he praises her: “O Maitrāvaruṇī, you have given birth to a hero from a hero. So, become one who possesses heroes, since you have made us possess a hero.” He then hands the child to her and offers her breast to the child, invoking Sarasvatī: “May this breast of yours, full of milk, rich in ghee, abundant, well-offered, by which you nourish all treasures, O Sarasvatī, be given here for nourishment.” Such a father is celebrated: “Indeed, he has become a great father, indeed, a great grandfather. He has truly reached the highest state of prosperity, fame, and spiritual brilliance, when such a son is born to a Brāhmaṇa who knows thus.” The text then recounts the unbroken lineage of knowledge, tracing the succession of teachers and sons through many generations, from Bhāradvāja’s son, through Vātsī Māṇḍavī’s son, Pārāśarī’s son, Gārgī’s son, and so on, through a long and revered line. This lineage continues through Yājñavalkya, who received the knowledge from Uddālaka, Uddālaka from Aruṇa, Aruṇa from Opaveśi, Opaveśi from Kuśri, Kuśri from Vājaśravas, Vājaśravas from Jīhvāvān Bādhyoga, and so forth, ultimately tracing back to Āditya, the Sun. From Āditya, these white Yajus are declared by Vājasaneya Yājñavalkya. Other lineages are also recounted, such as the descendants of Pautimāṣī, Kātyāyanī, Gautamī, and so on, each tracing their knowledge through the generations, preserving the sacred teachings. The succession continues through Atreyī’s son, Gautamī’s son, Bhāradvāja’s son, and others, each receiving and transmitting the wisdom. The narrative returns to Yājñavalkya’s lineage, again tracing the passing of knowledge from teacher to student, all the way back to Āditya, the Sun, the source of the white Yajus. Another line is mentioned: Ṣamānamā from Ṣāṅjīvī’s son, through Māṇḍūkāyana, Māṇḍavya, Kautsa, Māhitthi, and so on, each receiving from the one before, all the way to Prajāpati, who received from Brahman, the self-born. Thus, the knowledge is traced to its divine origin. In reverence, the text concludes: Salutation to Brahman.