meditates on that highest treasure, let him on a full moon or a
new moon, or in the bright fortnight, under an auspicious Nakshatra, at
one of these proper times, bending his right knee, offer oblations of
ghee with a ladle, after having placed the fire, swept the ground,
strewn the sacred grass, and sprinkled water. Let him say: 'The deity
called Speech is the attainer, may it attain this for me from him who
possesses and can bestow what I wish for. Svaha to it!' 'The deity
called prana, or breath, is the attainer, may it attain this for me from
him. Svaha to it!' 'The deity called the eye is the attainer, may it
attain this for me from him. Svaha to it!' 'The deity called the ear is
the attainer, may it attain this for me from him. Svaha to it!' 'The
deity called mind is the attainer of it, may it attain this for me from
him. Svaha to it!' 'The deity called knowledge is the attainer of it,
may it attain this for me from him. Svaha to it!'

"Then having inhaled the smell of the smoke, and having rubbed his limbs
with the ointment of ghee, walking on in silence, let him declare his
wish, or let him send a messenger. He will surely obtain his wish.

"Now follows the Daiva Smara, the desire to be accomplished by the gods.
If a man desires to become dear to any man or woman, or to any men or
women, then at one of the fore-mentioned proper times he offers, in
exactly the same manner as before, oblations of ghee, saying: 'I offer
thy speech in myself, I this one here, Svaha.' 'I offer thy ear in
myself, I this one here, Svaha.' 'I offer thy mind in myself, I this one
here, Svaha.' 'I offer thy knowledge in myself, I this one here, Svaha.'
Then having inhaled the smell of the smoke, and having rubbed his limbs
with the ointment of ghee, walking on in silence, let him try to come in
contact or let him stand speaking in the wind, so that the wind may
carry his words to the person by whom he desires to be loved. Surely he
becomes dear, and they think of him.

"Now follows the restraint instituted by Pratardana, the son of
Divodasa: they call it the inner Agni-hotri. So long as a man speaks, he
cannot breathe, he offers all the while his breath in his speech. And so
long as a man breathes, he cannot speak, he offers all the while his
speech in his breath. These two endless and immortal oblations he offers
always, whether waking or sleeping. Whatever other oblations there are
(those, e.g., of the ordinary Agni-hotri, consisting