In the sacred atmosphere of ritual, the community gathers, invoking protection and blessings for themselves, their cattle, and their people. They pray that the winged missile, the bird—especially the pigeon—may not bring harm, and instead find its place in the fire-altar as a sign of peace. They entreat the gods to shield them from injury, ensuring well-being for all. With solemn hymns, they drive away the pigeon, urging it to depart, so that rejoicing may fill their hearts as they lead the cow around the altar. This act is meant to entice away misfortune, leaving it behind as they set forth on the path of strength and nourishment. They ask Agni, the fire, to forgive any transgression and to return the cow to them, recognizing its fame among the gods and declaring its inviolability. Their homage is offered to Yama, the lord of death, who first reached the descent, who knows the many paths and rules over both two-footed and four-footed creatures. They bow to him, acknowledging his dominion. They wish that any winged missile may fall elsewhere, and if the owl speaks or the pigeon marks the fire, let it be fruitless, powerless. They pray that messengers of Nirṛti, the goddess of destruction, whether sent or unsent, leave no trace in their house; neither pigeon nor owl should mark their presence. Let whatever falls here do so without enmity, settling for heroic strength. They urge these spirits to turn away, to follow the path of departure, just as in Yama’s house the living are unseen, so here may they not look upon the community. The gods themselves prepared barley mixed with honey upon the stone of Sarasvatī. Indra, lord of ploughing, mighty and powerful, was present, and the generous Maruts served as ploughmen. They address the śamī tree, urging its wild intoxication—by which it makes men laugh—to remain far from their forests, and pray that the śamī, with its hundred branches, may grow forth. To the great-leaved, lovely śamī, nourished by rain and guardian of truth, they seek its grace upon their hair, as a mother cares for her children. A spotted cow steps forth, sitting before her mother and approaching her father, seeking him. The father moves within shining realms, his breath and vital airs spreading, while the great bull proclaims the light. He shines in thirty abodes, and the bird of speech responds to the call of the dawns, taking its seat. Into the inner fire, they offer clarified butter to destroy the Yātudhānas, the evil beings. Agni is invoked to burn away demons from afar, not to approach their houses, but to protect them. Rudra is asked to guard the necks of the spirits, fiends to protect their backs, and the Yātudhānas to heed the call. The plants, with all their power, unite with Yama. Mitra and Varuṇa are called upon for safety, to drive away hostile fires and to keep the knower and the foundation from discovering them. May obstacles go to death, each to its own place. They praise the dust yoked by the people, a new light, recognizing it as the delightful, great glory of Indra. None dare challenge him; the bold are subdued by his might, as in ancient times Indra’s fame was unconquered. Indra, the most powerful lord among people, is asked to grant broad wealth, shining like tawny gold. Speech is sent forth to Agni, the bull among peoples, that he may lead them past their foes. Agni, with sharp flame, drives away demons and shines beyond the farthest desert, seeing all things with insight and beholding the worlds together. Born on the far side of the expanse, Agni is asked to guide them past their enemies. They seek the blessings of Vaiśvānara from afar, that Agni may turn towards their praise. Vaiśvānara is invited to the sacrifice, to be present in hymns and offerings. He accepted the praise and hymn of the Angirases, and among them may he grant glory and sovereignty. Vaiśvānara is sought as the upholder of order, lord of the light of truth and unfailing warmth. He has fulfilled all the seasons; the master releases them, and the offspring of the sacrifice rise up. Agni, in distant realms, is the desire of what has been and what will be, shining forth alone as sovereign. The thousand-eyed one approaches, yoked to the oath, seeking the curser like a wolf tracks the lair of the unprotected. They ask the oath to turn away from them, as fire burns up a pool, and to strike down the curser as lightning strikes a tree. Whoever curses them, or whom they have cursed, or whoever curses them from a curse, is cast down to death like a rotten branch to the dog. They invoke the brilliance found in the lion, tiger, spotted hyena, flashing fire, priest, and sun, praying that the divine, gracious power which bore Indra may come to them, united with glory. She, the goddess, is present in elephants, gold, brightness, waters, cows, and men; in chariots, wheels, bulls, strength, wind, rain, and Varuṇa’s might; in kings, drums, measures, horses, strength, men, and skill. They ask this gracious goddess who bore Indra to come to them, united with radiance. May glory, the offering, increase, inspired by Indra—of a thousandfold might, well-sustained and accomplished, spreading for long vision. They offer worship to Indra, the glorious, with reverence, asking for a kingdom inspired by him, that in his granting of glory, they may themselves be glorious. By glory Indra, Agni, and Soma were born; by the glory of all beings, they declare themselves to be the most glorious. Thus, through ritual, prayer, and praise, the community seeks protection, strength, and divine favor, invoking the powers of Agni, Indra, Vaiśvānara, and the gracious goddess, so that light, nourishment, and glory may ever increase among them.