In the highest heaven, the gods assemble, drawn by reverence and wisdom. Among them stands one who truly knows the world, whose understanding bridges earth and heaven. The sacrificer seeks their favor, praying that his rites and offerings be fulfilled, that well-being may follow him in all he does. The gods and ancestors, intertwined as one, witness the sacrificer’s devotion. He declares, “I am who I am,” affirming his identity in the cosmic order. With humility, he proclaims, “I cook, I give; I sacrifice, I offer what is given—do not reject me.” He entreats the king of heaven to stand firm, to let his own offerings stand firm in that realm, and to grant fulfillment and graciousness as a god. From the vast sky and the midspace, a small drop of water falls upon him. This drop, full of strength and essence, sustains him through sacred chants, sacrifices, and righteous deeds. If the water has fallen from a tree, it is its fruit; if from the midspace, it is the wind itself. Wherever it touches—body or garment—he prays that the waters drive away misfortune. He asks for anointment, fragrance, prosperity, gold, brilliance, and a worthy son. Let all purifying things spread over him, keeping misfortune, distress, and enmity far away. Turning to the tree, he prays: “May you become strong of limb, our friend, a crossing, heroic. Bound with cows, be strengthened; may you stand firm, and may your victories be victorious.” From heaven and earth, from the trees, gathered with strength, the tree is covered with the vigor of waters and wrapped with cows. Its offerings are made to Indra’s thunderbolt and chariot. The strength of Indra, the host of Maruts, the embryo of Mitra, the navel of Varuna—all these powers are invoked. Let the god accept the oblation, bring the chariot, and grasp the offerings. Next, the earth and sky are called to breathe forth, and the drum’s power is established in many places. Together with Indra and the gods, the drum is asked to drive enemies far away. Its sound resounds, bringing strength and power; it attacks and drives away misfortunes, evil ones, and is strengthened as Indra’s fist. The prayer rises: “Let us conquer, let the mighty conquer, let the drum, full of banners, resound. Let men with horses and chariots fly forth for us; O Indra, may our charioteers be victorious.” He turns to healing, addressing the swelling, red, bloody plant and the spreading herb, removing even the flesh. He knows the remedy for the swellings of balāsa in the armpit and groin: the healing cīpudru, the all-seeing. Whatever affliction is in the limb, ear, or eyes, he drives out the spreading, swelling, and heart disease, sending away the unknown yaksma. The stars have made Śakadhūma their king, and prosperity is sent forth to him, praying that the kingdom be secure. May prosperity be theirs at midday, evening, morning, and night. From day and night, from the stars, sun, and moon, prosperity is sought from King Śakadhūma. Homage is given to him, who brings prosperity at all times. With Bhaga, Śāṃśapena, Indra, and the earth, he makes himself fortunate, asking adversities not to approach. By the power that overcame the trees, with Bhaga and brilliance, he asks to be made fortunate, free from adversities. He calls upon blind Fortune, who returns again and is set among the trees, to exhaust his enemies and grant him fortune. He prays to the gods to drive away the longing that belongs to charioteers and the desire of the Apsarases, so that it does not cause sorrow. He asks that his beloved remember him, but that longing not trouble him. As she remembers him, he wishes never to remember her, seeking freedom from sorrow. He calls upon the Maruts, the midspace, and Agni to make him rejoice, dispelling longing and sorrow. He asks that longing fall down from the head and wealth and be removed from the body, praying the gods drive it away. He calls upon Anumati to be favorable to his act and intention, offering homage. He speaks to the Ashvins, who run three and five leagues and return again, calling them the fathers of their sons. He addresses those whom the gods, Indrāṇī, Indra, Agni, Mitra, and Varuṇa sprinkled with longing, burning within the waters and distress. For each, he proclaims, “I scorch him for you, by the ordinance of Varuṇa.” The god who bound the girdle, fastened it, and joined it for them, by whose command they act, is asked to release them, desiring the farther shore. The girdle is invoked, honored by seers, weapon of this one, first to taste the vow, slayer of heroes. He declares himself a celibate from death, seeking Yama, bringing him by Brahman, austerity, and effort, binding him by the girdle. Born from faith, daughter of austerity, sister of seers, made by beings, the girdle is asked to grant wisdom, intelligence, austerity, and strength. The ancient seers wore this girdle, and he prays it embrace him for long life. Thus, through prayer and offering, through invocation of gods, ancestors, trees, waters, stars, and the sacred girdle, the sacrificer seeks fulfillment, healing, prosperity, fortune, victory, and wisdom, ever striving for harmony with the divine.