O listeners, hear now the unfolding of sacred words, as the Atharvan seers invoke the presence and grace of the gods dwelling in all realms: in the heavens above, on the earth beneath, in the wide atmosphere, and even among the plants, animals, and flowing waters. To these divine beings they pray: “Grant long life and vigor to the one we cherish; let him escape a hundred deaths and flourish in strength.” They remember those sacred places and offerings—preliminary and concluding rites, shares of oblations, and even what remains unoffered—all belonging to the gods, whose assembly-seats are spread across the five regions. These seats, the seers appoint for the well-being of the one they bless. With reverence, they offer oblations to the four guardians of hope and to the immortal overseers of existence, entreating: “O you four gods who guard hope, release us from the snares of destruction and harm.” With clarified butter and worshipful words, they offer to the fourth guardian of hope, seeking excellent existence. Their prayers extend to all beings and realms: “May well-being be for our mother and father, for the cows, for the world, and for all people. Let prosperity and auspiciousness prevail, and may we behold the sun for the length of our lives.” The Atharvan then proclaims a profound mystery: “O people, know this—the great Brahman will speak. There is nothing on earth or in heaven by which the plants breathe, yet breathe they do. Their abode is the atmosphere, a resting place for the weary. The seat of this being is known perhaps only to the wise creator, or perhaps to none. When earth and sky are stirred, and the earth is measured out, it is made moist, like the ocean’s waters. All creation is enveloped and established upon another. To heaven, the all-knowing, and to earth, we offer our deepest reverence.” They turn to the golden-hued, pure, and radiant waters—the very waters in which Savitṛ and Agni were born, and which bear Agni as their embryo. These waters, in which King Varuṇa moves, discerning truth and falsehood among people, are invoked for their auspiciousness and gentleness. The gods in heaven make their food from these many-formed waters in the atmosphere. The seers pray: “With auspicious sight, look upon us, O waters; with gentle touch, touch our skin. Flowing with clarified butter, may you be pure, radiant, and ever gentle to us.” The honey-born Viru is then celebrated: “With honey we dig you up, O Viru, born from honey; fill us with honeyed sweetness. At the tip and root of my tongue is honeyed sap—may my words be pleasing, may you draw my mind to yourself. May my every approach and departure be honey-sweet; may I become one who is seen as honeyed, more honeyed than honey itself. O forest, do not break me off as a branch heavy with honey. Around you I wrap sweet cane for the one who comes without hatred, so that women may desire me and men may not turn away.” The seers recall the time when those born of Daksha, with joyful minds, bound gold for the one with a hundred banners. “As they did, so do I bind this gold for you—for life, brilliance, strength, and long years, for a hundred autumns. Neither demons nor spirits can withstand this, for it is the very first-born might of the gods. Whoever bears the Daksha-born gold gains long life among the living. Into the one who bears this gold with skill, we place the radiance, light, vigor, and strength of the plants, just as Indra does with his powers. Having passed through months and seasons, I am filled with the essence of the year. May Indra, Agni, and all the gods approve as I am adorned.” The ancient mystery is glimpsed by Vena, who beheld the supreme oneness where all forms merge. The speckled cow, giving birth, poured forth streams, and those who know the light approached them. The Gandharva, knower of immortality, revealed the secret dwelling, the highest place, in which three steps are set—whoever knows them becomes ancestor of ancestors. This being is our father, begetter, and kin, who knows all abodes and worlds. He alone bears the name among the gods, and to him all worlds come together in inquiry. Swiftly he approaches, encompassing heaven and earth, the firstborn of immortality. Like speech in the speaker, he is established in all worlds—this is Agni. He encircles all, the thread of immortality stretched out for vision, where the gods, delighting in immortality, were born together in a common womb. The celestial Gandharva, lord of beings, is praised and revered among all tribes. The seers approach him with sacred utterance: “O divine one, radiant as the sun, swift as a horse, of divine might—grant us peace.” He joins with the flawless ones, present among the Apsarases, who dwell in the ocean and come and go in an instant. With the cloud, lightning, and stars, he joins Viśvāvasu the Gandharva, and the goddesses are reverently honored. Even to those Gandharvas and Apsarases who bring weariness, darkness, confusion, and desire for dice, reverence is offered. As remedy for ailments, the seers call upon that which runs down from the mountain summit, making it a most excellent medicine. From every limb, a hundred remedies are known, and among them, one stands highest—unflowing, free from disease. The Asuras dig deep for this great red substance, which destroys disease. Leeches too draw medicine from the ocean, and this, raised up from the earth, is the remedy for discharge and disease. “May the waters and healing herbs be auspicious for us; may Indra’s bolt drive away demons; may arrows, released from afar, fall upon the demons.” And finally, for long life, greatness, and ever-skillful striving in battle, the amulet called Jaṅgiḍa is worn, to ward off poison and corruption. Thus, in these prayers and mysteries, the seers weave together the blessings of gods, the powers of nature, and the hope for well-being, immortality, and sweetness in life.