होमश्च सर्षपैः कार्यो यवैः कृष्णतिलैस्तथा पलाशसमिधः शस्ताश् चतुर्थे ऽह्नि तथोत्सवः दक्षिणा च पुनस्तद्वद् देया तत्रापि शक्तितः //
homaśca sarṣapaiḥ kāryo yavaiḥ kṛṣṇatilaistathā palāśasamidhaḥ śastāś caturthe 'hni tathotsavaḥ dakṣiṇā ca punastadvad deyā tatrāpi śaktitaḥ //
ويُقام الهُوما (قربان النار) ببذور الخردل، وبالشعير، وكذلك بالسمسم الأسود؛ وتُمدَح عيدان خشب البالاشا (palāśa) بوصفها الوقود اللائق. وفي اليوم الرابع يكون أيضًا احتفالٌ شعائري (utsava)؛ ومرةً أخرى، على النحو نفسه، تُعطى هناك كذلك الدكشِنا (dakṣiṇā: الأجرة الكهنوتية) بحسب الاستطاعة.
This verse does not discuss pralaya; it focuses on dharmic ritual procedure—materials for homa, the fourth-day utsava, and giving dakṣiṇā.
It frames proper religious observance as a duty: perform homa with prescribed substances and remunerate priests with dakṣiṇā, calibrated to one’s means—an ethical guideline for householders and rulers alike.
Ritually, it specifies homa-dravyas (mustard, barley, black sesame) and recommends palāśa samidh, plus a fourth-day celebratory rite and obligatory dakṣiṇā—key procedural points for Matsya Purana-style anushthāna.