In a time of prayer and invocation, the seekers call for restoration: “Let breath and the self return to us; let sight and life be renewed.” They invoke Vaiśvānara, the unfailing fire dwelling within, to drive away all misfortune from their bodies. Yearning for union with brilliance, strength, and auspiciousness, they beseech Tvaṣṭṛ, the divine craftsman, to grant greater power and cleanse every defect from their bodies. Their voices rise in praise of the supreme power, yoked for Indra and for victory, wishing his sovereignty and prosperity to flourish like grass nourished by rain. Agni and Soma are invoked to establish sovereignty and wealth for Indra in the assembly of the people, granting him that supreme power. Whether adversaries are kin or strangers, they pray for their destruction, so the sacrificer pouring offerings may prevail. The paths of the gods traverse heaven and earth; to those who strive to follow these tracks, the gods are asked to grant protection. The seasons—summer, winter, cold, spring, autumn, and rains—are invoked to bestow their purity upon the people, their cattle, and offspring, so all may dwell in shelter under the gods’ care. For this year, the next, and all years to come, they offer homage, seeking the favor of these worthy ones for good thoughts and well-being. They plead that the gods prevent the serpent from striking their households and companions, that it not break free from restraint nor escape when held. Salutations are offered to all divine beings: to the black one, the striped one, the long-living one, and the tawny one of its own kind. With firmness, they declare: “I strike you together with your givers and supporters, with those who strike with you. I bind your tongue with mine, I close your mouth with my breath.” They recall Rudra’s remedy, by which a hundred arrows were driven away from one person, and ask to be sprinkled with the fierce net-poison remedy, so mercy for life may be granted. Their wishes are for happiness and delight, that nothing may harm them. They pray for the earth’s forgiveness, that all may be a remedy for them. Indra, generous and glorious, is invoked for glory; Heaven and Earth, Savitar, and the giver of reward are all asked to grant glory and favor. As Indra is glorious among Heaven and Earth, as waters and plants shine, so too do they seek glory among gods and all beings. Indra, Agni, and Soma are praised for their glory, and the speaker affirms their own glory among all beings. To the bulls, the divine is first; to the cows, she is Arundhati. Protection is sought for the barren, the young, and all four-footed creatures. The plant, together with goddess Arundhati, is invoked to make the cattle-pen full of milk and free from disease, benefiting both cattle and men. The all-formed, fortunate one is called upon to lead far away from the cows the missile of Rudra. Aryaman, shining and adorned with praise, comes forward. He is asked to find a husband for the maiden and a wife for the groom, ensuring harmonious unions without fatigue. The Creator, who established earth, sky, and sun, is asked to appoint a husband worthy of the maiden. They pray for sweetness from the waters, light from the sun, power from all gods born of austerity, and radiance from Savitar. The speaker affirms their role in separating earth and sky, setting in motion the seasons, and uttering both divine and human speech. They claim friendship with Agni and Soma, who are to be invoked. Vaiśvānara is asked to purify them with his rays, the wind with breath, the sky with its spaces, and Heaven and Earth with their nourishing milk. They embrace universal, gracious speech, adorned with abundance, hoping to become masters of riches through shared praise at the feast. They wish to embrace universal radiance, becoming pure and luminous, rejoicing together and seeing the sun rise with their own eyes. Whatever binding cord Nirṛti has fastened upon one’s neck, which is not easily loosened, is released for life, radiance, and strength, so the person may eat nourishing food and be reborn. Homage is given to Nirṛti, of sharp radiance, as her iron bonds are cast away, and Yama returns the person to life—homage to Yama, homage to Death. To all bonds—iron, wooden, piercing, and those named here, and to a thousand deaths—they pray that Yama, together with the ancestors, may raise this one to the highest heaven. Agni, youthful and mighty, kindled among all peoples and at the place of offering, is asked to bring wealth. The community is urged to come together, speak together, and unite their minds, just as the gods of old, being of one mind, worshipped their share. Their intention, assembly, and thought are to be united, their oblation offered with united offering, their minds joined together. United purpose and hearts are sought, so all may live together well. Anger and hostility are to be cast down, arms yoked with the mind lowered, their strength driven away, their force crushed, and wealth granted. From the hands of adversaries, the weapon is cut away, made powerless by the gods; with this offering, the arms of enemies are severed. Indra, who first made the weapon powerless for the Asuras, is invoked as steadfast support for the allies, so they may win. Let the enemy, whose hands are powerless, approach and be subdued, those who come against them with armies for battle. Indra is asked to deliver them to a great slaughter, striking down the doers of evil. Those who stretch, advance, shoot, and run—the enemies—are to be rendered powerless, and today, Indra is called to drive them away. Thus, through prayer, praise, and invocation, the seekers call upon the gods for restoration, protection, unity, prosperity, and victory, trusting in the divine powers to guide, heal, and uplift their lives.