The following day includes four major components: cutting the children’s hair, feeding them tsoru, giving tika, and the feast (boji). After the sacrificial ritual, the gurumai’s dance, and the pretend performances - which are all understood as part of the offerings (bog) - have concluded in the morning, all participants again bathe, and the children's hair is cut for the first time since the vow was made. After that, the cooking preparations begin, and the sacrificial animals are cooked in different pots. The heads of the ram and the he-goat are cooked by the nita dangra and nita dangri in a new clay pot as tsoru. The white and the speckled chickens are likewise prepared separately, since not everyone eats the meat of these animals, due to their association with soni rau. The remaining chickens and the carcasses of the ram and the he-goat are cooked in other pots. An additional dish is also prepared, since many guests will be hosted on this day.
As soon as the tsoru is ready, the gurumai distributes the gods’ obligatory share inside the house and at the cooking hearth. She then feeds tsoru to the children, the nita dangra, and the nita dangri, who all sit in a row in front of the house. The rest of those present begin to eat the tsoru after that; affines are also admitted, if they have fasted. However, only Gadaba participate in the tsoru commensality; all other groups will participate in the feast later. Throughout the day, guests (gotia) arrive at the sponsors' house, bringing pots of beer and rice (2 - 3 kg, a man). Their gifts are received, and each guest is served beer in greeting. All the groups of the village visit the house in this way, along with many affinal relatives from other villages, who generally stay several days.
In the afternoon, the gurumai opens the round of tika giving in the sponsors’ house. She is followed by the members of the house, the children’s mother’s brother, and finally a long line of villagers and outside guests. The feast then takes place for everyone, followed by drinking and dancing throughout the evening and on through the night. Celebrations and dancing also continue at the house throughout the following days and nights; in some cases, additional feasts are held. If the Dombo musicians do not come from the same village, they are generally sent home on the second day, since many people cannot afford to engage them longer. Many sponsors of a large festival such as bato biba these days also borrow a solar-powered stereo system or one that runs on car batteries, however, providing continuous entertainment even after the Dombo musicians have left. Seven or nine days after the start of bato biba, the gurumai sacrifices a red chicken at the baldachin and at the swing, after which both are dismantled and the ritual complex is brought to an end.