She, the mysterious and potent feminine principle, stepped forth on her journey through the cosmos. With each stride, she entered sacred realms: first, she entered the āhavanīya fire, the altar flame where offerings rise to the gods. Whoever understands this mystery, the gods themselves attend his call, and he becomes beloved among them. Again, she stepped forth and entered the southern fire, the dakṣiṇāgni, the flame of ancestors. Whoever knows this, for him the sacrificial gifts are rightly bestowed, and he becomes worthy of hospitality. Once more, she stepped forth and entered the assembly. Whoever recognizes this, the assembly gathers to him, and he rises as the foremost among his peers. She continued, stepping into the council. The one who knows this becomes chief among counselors, for the council seeks his guidance. She advanced further, entering the heart of consultation. Whoever knows this, the consultation itself comes to him, and he becomes preeminent in all deliberations. Having thus advanced in fourfold manner, she stood poised in the midspace, the region between earth and heaven. The gods and mortals beheld her and said, “She alone knows the essence by which both divine and human realms endure. Let us call her to us.” So they summoned her, calling: “Come, O nourishment! Come, O inherent power! Come, O fair speech! Come, O one rich in refreshment!” Of her, Indra became the calf, chanting the Gāyatrī, moving about her but never straying away. Her abundance was vast: Bṛhat and Rathantara were her two udders, and Yajñāyajñiya and Vāmadeva were her two others. The gods milked the plants with Rathantara, drawing sustenance from the earth; with Bṛhat, they milked radiant splendor. With Vāmadeva, they drew forth the waters, and with Yajñāyajñiya, they drew the power of sacrifice. Thus, the plants themselves yielded Rathantara, and radiance flowed from Bṛhat. Whoever knows the waters as Vāmadeva and the sacrifice as Yajñāyajñiya, understands the deep currents of this cosmic nourishment. She pressed onward and came to the trees. The trees struck her, and so she merged with the year itself. Thus, among trees, even if a branch is cut, it grows again with the turning of the year. Whoever knows this holds no affection for his rival. Next, she went to the ancestors. The ancestors struck her, and she became one with the month. Therefore, the upamāsa offering is given to the ancestors each month, and whoever knows this knows the ancestral path. Then, she approached the gods. The gods struck her, and she became one with the half-month. Thus, sacrifices to the gods, marked by the vaṣaṭ call, are performed every half-month; whoever knows this knows the path to the gods. Departing from there, she came among humans. Humans struck her, and she immediately became manifest. Therefore, among those who know this, both day and night, she is honored and brought into the home for worship. She continued her journey to the Asuras. The Asuras called out, “Come, O magic!” For them, Virocana Prahrāda became the calf, and the vessel was an unbaked pot. Their priest, two-headed, milked her from below, and only magic was drawn forth. The Asuras live by this magic; whoever knows this becomes a possessor of magic for sustenance. She departed again and came to the ancestors, who called to her, “Come, O Svadha!” King Yama was the calf, and the vessel was a silver pot. Antaka, son of Mrityu, milked her from below, and only Svadha was obtained. The ancestors live by Svadha; whoever knows this becomes a possessor of Svadha for sustenance. She then came to humans, who called, “Come, O abundance!” Manu Vaivasvata was the calf, and the vessel was the earth itself. Prithu Vainya milked her from below, and both agriculture and crops were obtained. Humans live by Svadha, agriculture, and crops; whoever knows this becomes a possessor of agricultural prosperity. Next, she went to the Seven Sages. They called, “Come, O sacred knowledge!” King Soma was the calf, and the vessel was the sacred meter. Brihaspati Angirasa milked her from below, and sacred knowledge and austerity flowed forth. The Seven Sages live by these; whoever knows this becomes a possessor of Brahmanic splendor. She then came to the gods, who called, “Come, O strength!” Indra was the calf, and the vessel was the ladle. The god Savitar milked her from below, and only strength was obtained. The gods live by strength; whoever knows this becomes a possessor of strength. She journeyed to the Gandharvas and Apsarases, who called, “Come, O fragrant one!” Citraratha Sauryavarcasas was the calf, and the vessel was a blue lotus leaf. Vasuruci Sauryavarcasas milked her from below, and pure fragrance was obtained. The Gandharvas and Apsarases live by this; whoever knows this becomes a possessor of pure fragrance. She moved on to other beings, who called, “Come, O concealment!” Kubera Vaisravana was the calf, and the vessel was a noose. Kuberaka, with silver spokes, milked her from below, and only concealment was drawn. Other beings and ancestors live by concealment; whoever knows this possesses concealment, and all evil is restrained. She went to the serpents, who called, “Come, O poison!” Takshaka Vaishalya was the calf, and the vessel was a bottle-gourd. Dhritarashtra Airavata milked her from below, and only poison was obtained. The serpents live by poison; whoever knows this becomes a possessor of poison. From these cosmic wanderings, another mystery emerges: from heaven and earth, from the atmosphere, ocean, fire, and winds, the honey-reed was born. Clothed in immortality, all beings rejoice in her, their hearts drawn to her sweetness. The milk of this ocean is vast and manifold; its seed, too, is hidden within. From the source where the honey-reed, laden with abundance, springs forth, breath arises—this is the immortal established within all. Her activity is visible on earth, where mortals examine her workings in myriad ways. Born of fire and winds, the honey-reed is the mighty offspring of the Maruts. She is the mother of the Adityas, daughter of the Vasus, breath of all beings, navel of immortality. Golden-hued and clothed in clarified butter, she, the honey-reed, moves among mortals as great radiance. The gods generated the honey-reed from honey itself, and her embryo took on all forms. The mother nourishes her young, and when born, he beholds all the worlds. Who truly knows this secret, who perceives this essence, whose heart’s vessel, filled with Soma, is unbroken? The wise Brahman, with insight, should rejoice in this mystery. He who knows and perceives, whose two breasts with a thousand streams are ever full, receives unfailing nourishment. Resounding and mighty, she approaches with a loud voice, bound by sacred vow. Having measured out three libations, she extends life and nourishes with her milks. The waters approach her, swelling; the Shakvaris and the radiant bulls pour down, causing rain. Whoever knows this, the waters fulfill his desires and bring nourishment. O Lord of Creatures, your thunder is speech; as a bull, you cast your might upon the earth. From Agni and the winds, the honey-tongued one was born, the powerful child of the Maruts. As Soma is dear to the Aśvins at the morning pressing, may brilliance be established in me by you, O Aśvins. As Soma is dear to Indra and Agni at the second pressing, may brilliance be established in me by you, O Indra and Agni. As Soma is dear to the Ṛbhus at the third pressing, may brilliance be established in me by you, O Ṛbhus. Thus, the journey and transformations of the cosmic feminine principle reveal the hidden connections and sustenance that bind the worlds, gods, ancestors, and all beings in the web of life.