In the vast tapestry of existence, the sacred meters of the chants are woven together—seven in number, each layered with four more, forming a harmonious structure. Within these meters, the chants find their place, arranged carefully among the stomas, the ritual patterns that uphold the cosmic order. The Gayatri meter, once singular, expands into threefold form; the Trishtubh is arranged with fifteen parts; Jagati encompasses thirty-three, while Anushtubh and Ekavimsha each have their unique arrangements, reflecting the intricate design of the universe. Eight beings arise, firstborn from truth itself. Among them are Indra’s divine priests, eight in number, and Aditi, the mother whose womb is eightfold, giving birth to eight sons. The eighth night receives the sacred offering, marking the rhythm of ritual and cosmic time. Seeking wisdom and friendship, one approaches the assembly, considering this path as the best, honoring the unity of resolve and auspicious intent, wishing that the one who knows may move freely among all. For Indra, eight are set aside; six for Yama; seven for the seers, in sevenfold manner. Waters, humans, and plants—five in all—are sprinkled upon these, sanctifying the connections between the divine and the earthly. The cow, in her first milking, yields her sweet essence solely for Indra, then satisfies four in fourfold ways: the gods, humans, asuras, and seers, each nourished by her abundance. But who is this cow? Who is the seer? What is the abode, the wish, the marvel upon earth—the single form, the one doer? The answer is revealed: one is the cow, one the seer, one the abode, one the wish. The wonder on earth, the single form of the doer, stands alone, unsurpassed. At the dawn of creation, Viraj alone existed. When she was born, she divided all things, contemplating, “This indeed will become.” She moved forth and entered the household fire, becoming its essence; whoever knows this becomes a true householder. She stepped forth into the āhavanīya fire, and those who understand this are beloved by the gods, who attend their invocations. She continued, entering the southern fire, and those who comprehend this become fit to receive proper sacrificial fees and hospitality. She entered the assembly, and whoever knows this becomes esteemed among the gathered. She stepped into the council, and the wise become foremost there. She entered consultation, and those who understand become leaders in deliberation. Advancing in fourfold manner, she stood in the midspace. Gods and men recognized her unique knowledge, the sustenance of both worlds, and called to her. They invoked her: “Come, O nourishment! Come, O inherent power! Come, O fair speech! Come, O one rich in refreshment!” Indra was her calf, uttering the Gayatri, moving about but never straying. Brhat and Rathantara were her two udders, and Yajñāyajñiya and Vāmadeva her two others. The gods milked the plants with Rathantara, radiance with Brhat, waters with Vāmadeva, and sacrifice with Yajñāyajñiya. The plants themselves milked Rathantara for him, radiance Brhat. Whoever knows the waters as Vāmadeva, the sacrifice as Yajñāyajñiya, holds the secret of sustenance. She moved among the trees, but when struck by them, she became one with the year. Thus, among trees, even what is cut grows again within the year, and those who understand this are protected from rivals. She went to the ancestors; they struck her, and she became one with the month. Therefore, the ancestors receive offerings in the monthly upamāsa, and those who know this path understand the way of the ancestors. She approached the gods; they struck her, and she became one with the half-month. Thus, the gods are honored with the vaṣaṭ offering in each half-month, and those who know this path understand the way of the gods. Departing, she came to humans; they struck her, and she became manifest. Among humans, those who know bring her near day and night, welcoming her into their homes for worship. From there, she visited the Asuras, who called to her, “Come, O magic!” Virocana Prahrāda was the calf, the vessel an unbaked pot. The two-headed priest milked her below, drawing out only magic, by which the Asuras sustain themselves. Those who know this become possessors of magic. She came again to the ancestors, who called, “Come, O Svadha!” King Yama was the calf, the vessel a silver pot. Antaka, son of Mrityu, milked her below, drawing out only Svadha, the sustenance of the ancestors. Those who know this become possessors of Svadha. She approached humans, who called, “Come, O abundance!” Manu Vaivasvata was the calf, the vessel the earth itself. Prithu Vainya milked her below, drawing out agriculture and crops. Humans live by Svadha, agriculture, and crops; those who know this become possessors of agricultural prosperity. She came to the Seven Sages, who called, “Come, O sacred knowledge!” King Soma was the calf, the vessel the meter. Brihaspati Angirasa milked her below, drawing out sacred knowledge and austerity. The Seven Sages live by these, and those who know become possessors of Brahmanic splendor. She visited the gods, who called, “Come, O strength!” Indra was the calf, the vessel a ladle. Savitar milked her below, drawing out strength. The gods live by strength; those who know become possessors of strength. She came to the Gandharvas and Apsarases, who called, “Come, O fragrant one!” Citraratha Sauryavarcasas was the calf, the vessel a blue lotus leaf. Vasuruci Sauryavarcasas milked her below, drawing out pure fragrance. The Gandharvas and Apsarases live by fragrance; those who know become possessors of it. She moved to other beings, who called, “Come, O concealment!” Kubera Vaisravana was the calf, the vessel a noose. Kuberaka, with silver spokes, milked her below, drawing out concealment. Other beings and ancestors live by this; those who know become possessors of concealment, holding back all evil. She came to the serpents, who called, “Come, O poison!” Takshaka Vaishalya was the calf, the vessel a bottle-gourd. Dhritarashtra Airavata milked her below, drawing out poison. The serpents live by poison; those who know become possessors of it. From heaven, earth, atmosphere, ocean, fire, and winds, the honey-reed was born. Clothed in immortality, all beings rejoice in her with their hearts. The milk of the ocean is great, of all forms, and its seed is there as well. The honey-reed, bearing abundance, emerges from breath, the immortal established within. Her activity is seen upon earth, examined by men in many ways. The honey-reed was born from fire and the winds, the mighty offspring of the Maruts, and in her, all beings find joy and sustenance, the immortal essence at the heart of creation.