Agniveshyagrihyasutra 3.7.3

Now as to this: when an āhitāgni is passing into exhaustion, one should advance and offer the morning Agnihotra, and advance and perform the new-moon sacrifice.

Through that [prescribed course], he should perform these two rites, or just as they would be done for a living person.

If he should die while the morning Agnihotra is yet unoffered [and] before the dawn of the new-moon day, then at that very moment his morning Agnihotra should be offered silently, whatever sort it may be, and at that very moment his new-moon sacrifice should be performed silently, whatever sort it may be.

If he should recover his health, his morning Agnihotra should again be offered at its proper time, without flaw.

And on the new-moon day he should again sacrifice at its proper time, without flaw.

Now as to the statement, 'he does not pour milk together'—this means precisely that he should leave milk remaining for the purpose of the curds.

Now as to the statement, 'on the easy chair'—this indeed has been declared.

Now as to this: 'Within the altar-ground, having made a human likeness of the bodies on a black antelope skin, and having arranged the vessels on top of them, and having covered them with young shoots of kuśa grass, they should set it on fire according to established rule'—thus it is taught.

From the arrangement of the vessels onward, the procedure is established.

Only this is different: here there is no seizing of a cow; at the time of the covering-animal, one should spread over [the effigy] young shoots of kuśa grass, dry cowdung, and clarified butter, [with the mantra], 'Wrap thyself with the cows as an armor against Agni'—this alone applies to the leaf-effigies.

Or it may be done according to the ritual model of the iṣṭi.

Or everything should be performed entirely in silence, except for the seizing of the cow.

Now indeed it happens:

Prajāpati, having created the creatures, lay fallen.

The gods, having collected the Brahman essence and brilliance, cured him therewith.

One should recite thus the Caturhotṛ [formula].

For that [rite], there is the offering with the Hotṛ formulas together with the Grahas; the carrying [of the body] with the hymn of the supporter; the lying down beside [the corpse] by the wives; the purification with the acceptances of gifts; [placing] gold splinters with the [hymns of the] hearts and the arrangement of vessels with the collections; the setting on fire with the Vyotiṣyatī verses; the attendance [upon the fire] with the two Nārāyaṇa hymns and 'Brahman is the single Hotṛ'; the clarified butter oblations with 'To exertion, svāhā'; the offering of flesh with 'Thought with continuity'; the recitation following with the hymn of Death; the bathing with the Saumya verse; the immersion with the Īyuṣṭī hymn; and the attendance upon the sun with the Saurya hymn.

These very [formulas] they call the Supreme Brahman.

One should not employ them in a common cremation ground, nor for one who is not a teacher, nor for one who is not learned in the Veda, nor for one who is not an elder.

Now as to this: the [burial of the urn for the] sacrificial cake offerer, the strewing, and the re-cremation—on whichever day one collects [the bones], on that very day one should do this.

[The rite] concludes with the urn for an anāhitāgni and for a woman.

It concludes with the strewing for one who sacrifices with sacrificial cakes; it concludes with the re-cremation for a Soma sacrificer; it concludes with the pile for one who has piled the fire altar.

Whether the one or the other, having poured out water for the dead, having observed impurity for ten nights, there is the pacification rite.

Then, if there is a pile, the purification takes place at the end of the pile.

Having performed [the rites] before the furrows from the pile, on the following day he commences with the shaking [of the ashes].

From here onward, the procedure is established.