From the farthest reaches—among people, across all nations, from the flowing river and the towering mountain, and even from distant lands—there arises a remedy for jealousy, known by its name, sought for its power to heal discord. With reverence, the sacred offering is made to Sinivali, the broad-hipped goddess, the sister of the gods. She is called upon to accept the oblation, and with gentle supplication, her blessing is sought for offspring. Sinivali, radiant with beautiful arms and lovely fingers, overflowing with strength and surrounded by many children, is honored as the gracious mistress of the people. The oblation is offered to her, that she may bestow prosperity. She, the revered mistress of the people, beloved of Indra, approaches in a thousand forms, receptive and divine. As the wife of Vishnu, she receives the offerings, and the devotees entreat her to urge her husband for their well-being and abundance. The wise then invoke Kuhū, the beneficent goddess, at the sacrifice. She is easily called and well-disposed, and the prayer is for her to grant all-encompassing wealth, a heroic son, and the fullness of praise multiplied a hundredfold. Kuhū, wife of the immortal gods, is asked to accept the offerings, to eagerly attend the sacrifice, and to grant the nourishment that wealth brings. Next, Rākā, gracious and well-praised, is invoked. The prayer seeks her attentive presence, that she may sew together the garment of life with a needle that does not cut, bestowing a heroic son and the blessings of a hundred gifts. Her benevolent and beautiful favors, by which she grants treasures to her worshippers, are entreated; may she come today with a kindly mind and abundant wealth. The shining wives of the gods are called upon for protection and victory, for the winning of strength. Whether they dwell upon the earth or rule over the waters, these gracious goddesses are asked to bestow their shelter. The goddesses—Indrāṇī, Agnāyī, Aśvinī, Rāṭ, and Varuṇānī—are invoked, as are the mothers of the seasons, that they may come and listen, bringing their blessings. As the thunderbolt fells a tree without resistance, so too is the gambler bound today by the dice, powerless to resist. Among the swift and the slow, the favored and the unfavored, fortune is sought from every side, gathered into the devotee’s hand. Agni, the generous giver, is praised with devotion, that he may guide right action. Like victorious chariots in a contest, may the devotees excel and complete the hymn of the Maruts. With the gods as allies, victory in contests is sought, and the prayer is for their share to be raised in every competition. Indra is called to make the path easy and to shatter the strength of enemies. The devotee proclaims victory over the marked and the restrained, crushing obstacles as a wolf does a sheep, with the gods’ aid. Even those struck down may rise and win, just as the club of a dog-killer finds its mark in time. Those who desire the gods do not withhold wealth; by their own power, they send riches to companions. With cows, barley, and food, the devotees seek to overcome hostility, to be foremost among kings in wealth, unharmed and victorious. The winning throw is claimed, victory in both hands—cows, horses, wealth, and gold are sought as prizes. The dice are entreated for a fruitful throw, to bind the devotee in the bond of winning, as a bowstring binds a bow. Bṛhaspati is called to protect from behind and from all directions, from harm, while Indra guards in front and in the midst. As a friend among friends, may he grant superiority. Understanding is desired among one’s people and allies, and the Aśvins are asked to bestow harmony. Let there be unity of thought and understanding, not division of mind by divine will. Let the assembly be free from loud shouts and confusion when Indra’s day arrives. If bound by a curse elsewhere, Bṛhaspati is petitioned for release, the Aśvins to drive away death, and Agni, the physician of the gods, to protect with his powers. The prayer is for all to cross over together, not to abandon the body, but for the life-breaths to remain united, to live a hundred autumns in strength, with Agni as guardian and Vasiṣṭha as lord. May the life that has gone far away, the outgoing and incoming breath, return again; may Agni draw it back from Nirṛti’s grasp, restoring all into itself. Let not breath or vital air depart or stray. This is entrusted to the Seven Sages, that they may carry it safely to old age. May breath and vital air flow forth like two oxen yoked to a cart, and may this store of old age grow unharmed. Breath is called back, disease driven away, and Agni is invoked to establish life everywhere. Rising from darkness, ascending to the highest heaven, the devotees reach the god among gods—the Sun, the supreme light. The Ṛc and Sāman are offered, by which deeds are performed; shining in the assembly, they present the sacrifice to the gods. The gracious one is asked to lead by those celestial paths in the sky, which move all things, guiding to well-being. An herb is gathered from the long-lived, from the black ant, from the earth mound, to draw out the poison of the scorpion’s joint and the hundred roots. This herb, born of honey, sweet and full of honey, is a remedy for scattered ailments and a spell against the mosquito. From wherever it has bitten or stung, the poison is called forth—the tasteless venom of the biting, stinging mosquito. To the Lord of Speech, a plea is made to straighten what is crooked, deformed, or twisted, to restore what has been harmed, just as reeds are straightened. The poison of the scorpion, the creeping and approaching one, is removed, and the afflicted one recovers. The scorpion is rebuked for lacking strength in arms, head, and middle, yet causing harm with its evil tail, especially to children. Ants bite it, peafowl tear it apart, and all creatures declare the tastelessness of its poison. The scorpion, which strikes with both tail and mouth, is questioned—there is no poison in its mouth, so what dwells in its tail? Finally, the prayer turns inward: whatever has been disturbed in speech, in begging, in movement among people, or scattered within the body—may Sarasvatī fill all that with ghee, bringing healing and wholeness. Thus, with devotion and supplication, the hymns weave together the hopes for healing, prosperity, unity, protection, and the blessings of the gods and goddesses upon all.