The juhū is a sruc, a spoon, the sruva, a ladle. The offering is made in the Āhavanīya fire. The sacrificial vessels are kept from the first laying of the fires (ādhāna) for the whole life. All sacrificial vessels and instruments are to be kept, and most of them are burnt with the sacrificer at his death. At every sacrifice these vessels are to be purified. The rule for the sacrifice are the Mantras and Brāhmaṇas. The name Veda belongs both to the Mantras and Brāhmaṇas. The Brāhmaṇas are the precepts for the sacrifice. The rest of the Brāhmaṇa, that which does not contain precepts, consists of explanations, i.e. reproof, praise, stories, and traditions. It is difficult to find words corresponding to technical terms in Sanskrit. Arthavāda, which I have translated by explanation, means not only the telling of the meaning, but likewise the telling of the object; parakṛti, story, means literally the action of another; purākalpa, traditions, means the former state. The difference between the two is stated to be that parakṛti refers to the act of one person, purākalpa to that of several. This subject is fully treated in the Pūrva-mīmāṃsā. Satyavrata begins a new Sūtra with 'reproof' (nindā). All the rest are Mantras. But passages which are not handed down, are not to be classed as Mantras, as, for instance, the pravara, the words used in choosing priests, divine or human; ūha, substitution of one word for another; and nāmadheya-grahaṇa, the mentioning of the names of particular sacrificers. The reason why such passages are not to be treated as Mantras is that they should not be subject to some of the preceding rules, as, for instance, the murmuring, enjoined in Sūtra IX. Those passages naturally vary in each sacrifice. With regard to the names a distinction is made between the gārhyam nāma, the domestic name of a person, such as Yajñaśarman, and the astrological name, such as Rauhiṇa, derived from the star Rohiṇī. Likewise the sound of a carriage and the sound of a drum. These sounds, though serving for the sacrifice, are not to be considered as liable to the rules given for the recitation of Mantras. The prohibition of reciting Mantras in the Svādhyāya does not apply to the sacrifice, because there is then a different object. Svādhyāya, i.e. self-reading, is the name given to the study of the Veda, both in first learning and in afterwards repeating it. This study is under several restrictions, but these restrictions cease when the Veda is used for sacrificial purposes. Sacrificial acts are accompanied by one Mantra. If it is said that the priest cuts the plants with fourteen verses, that means that there are fourteen plants to be cut and that one verse is used for each plant. This applies also to sacrificial acts which have a number and are to be carried out by separate (repeated) acts. If a rule is given, such as triḥ prokṣati, he sprinkles thrice, the mantra which accompanies the act, is recited once only. Again in the case of acts that require repetitions, such as rubbing, pounding, &c., the hymns are recited once only. The same applies to rubbing, sleeping, crossing a river, down-pours of rain, the conjuring of unlucky omens, unless they happened some time ago.