Agniveshyagrihyasutra 3.4.1

Now follows the rule of cremation.

When death is imminent for one who has established sacred fires, one who has not established sacred fires, or a woman, having smeared a clean, level place with cow dung, having sprinkled it, having scattered sand over it, having strewn darbha grass with points toward the south upon it, having laid him down upon them with the head to the south, he should recite sacred texts without svadhā [over him]: 'Extend breath from life...'

Then, when the vital breaths have departed, wearing the sacred thread over the right shoulder, with downward-turned hands, having put a piece of gold into the mouth, having tied the two big toes together, having adorned him with ordinary adornment, having covered him with an unwashed garment with fringes at the feet, having offered the evening oblation, having offered the morning oblation, having sacrificed the full-moon sacrifice, having sacrificed the new-moon sacrifice, then having melted clarified butter on the Gārhapatya fire and strained it, having taken four ladlefuls into the offering ladle, having stepped forward to the east, he offers on the Āhavanīya fire endowed with fuel with: 'To the seat of death, svāhā!'

Having caused four Brahmins to carry [him], having placed [him] at the crossroads facing the village, having shown his face, having caused [them] to carry [him] facing the cremation ground, having carried out the deceased along with the sacred fires to the cremation ground, having laid him down there, he should choose the burning ground, sloping towards the south-west, unbroken, not saline, without cavities, or level.

"Depart, go away, and creep apart from here, you who are here, both ancient and new;

let Yama give a resting place to this man, adorned with days, waters, and nights," having thus wiped the vessel with a fresh branch of palāśa or a branch of udumbara, having thrown the branch to the south, having touched water, having sprinkled [the ground] with water, having placed a piece of gold: "Creep away, departed ones, whoever are born prior here; make well-being for us; let not a tear fall again," having dug three furrows ending toward the south with the wooden sword or with an axe, having sprinkled them with water, having filled a handful of sesamum and rice grains, he scatters [it] into the first [furrow] with: "To Yama, the lord of the ancestors, to the ancestors, svadhā, homage!"

Likewise in the second, and so in the third.

The remaining sesamum and rice grains [are strewn]. If he is an Āhitāgni, having cut his black antelope skin, he spreads it with its neck to the south, with the hair downwards.

At this time, having bathed, having filled a jar with water and medicinal herbs, he should bathe [him] with it from feet to head with the Daśahotṛ formula.

Then having dressed him in an unwashed garment and having adorned him, having then raised him onto the funeral pyre, then having inserted seven pieces of gold into the seven seats of the vital breaths—or if they are not obtained, drops of clarified butter—first into the mouth; and into the mouth he pours curds, rice grains, and sesamum seeds, [saying]: "This is the body of your self; this is of your self; I break your self away from the body with the sacred word; bhūḥ, bhuvaḥ, svaḥ, may this one be for the heavenly world, svāhā!"

He should mutter the Daśahotṛ formula twice at the openings of the nostrils, beginning with "cittiḥ sruk" omitting the cup-names.

He attaches "āsīt" to all the Hotṛ-words except for the Ṣaḍḍhotṛ words.

[He attaches] "āstām" in the dual and so forth.

He recites the Caturhotṛ formula, "pṛthivī hotā", twice at the mouth and corners of the lips; the Pañcahotṛ formula, "agnirhotā", twice at the ears; the Ṣaḍḍhotṛ formula, "sūryaṃ te", at the breast-bones; and twice the Saptahotṛ formula, "mahāhavirhotā". \\1\\