She, the divine essence, journeyed from realm to realm, bestowing her gifts upon all beings. First, she departed and arrived among the ancestors. The ancestors, recognizing her presence, called out, “Come, O Svadha!” For her, King Yama became the calf, and the vessel was a shining silver pot. Antaka, son of Mrityu, milked her below, and only Svadha was drawn forth. By this Svadha, the ancestors are nourished; and whoever truly understands this becomes a possessor of Svadha, sustained by its power. Leaving there, she came among humans. The people welcomed her, saying, “Come, O abundance!” For her, Manu Vaivasvata was the calf, and the earth itself the vessel. Prithu Vainya milked her below, and from her flowed agriculture and crops. Thus, humans are nourished by Svadha, agriculture, and crops. Whoever knows this secret becomes a possessor of agricultural prosperity, sustained by the fruits of the earth. From there, she journeyed to the Seven Sages. The sages called to her, “Come, O sacred knowledge!” King Soma became the calf for her, and the vessel was the sacred meter. Brihaspati Angirasa milked her below, and sacred knowledge and austerity were drawn forth. By these, the sages are sustained; and whoever knows this becomes a possessor of Brahmanic splendor, nourished by wisdom and penance. She moved on to the gods. The gods called, “Come, O strength!” Indra became the calf, and the ladle was the vessel. The god Savitar milked her below, and only strength was drawn forth. By this strength, the gods are sustained; and whoever knows thus becomes a possessor of strength, nourished by divine might. Her journey continued to the Gandharvas and Apsarases, who called out, “Come, O fragrant one!” For her, Citraratha Sauryavarcasas was the calf, and the vessel was a blue lotus leaf. Vasuruci Sauryavarcasas milked her below, and pure fragrance was drawn forth. The Gandharvas and Apsarases live by this pure fragrance; whoever knows this becomes a possessor of pure fragrance, sustained by its subtle essence. Next, she came to all other beings, who called, “Come, O concealment!” Kubera Vaisravana was the calf for her, and a noose was the vessel. The one with silver spokes, Kuberaka, milked her below, and concealment was drawn forth. The other beings and ancestors are sustained by concealment; whoever understands this becomes a possessor of concealment, shielded from all evil. She then arrived among the serpents. The serpents called to her, “Come, O poison!” Takshaka Vaishalya became the calf, and the vessel was a bottle-gourd. Dhritarashtra Airavata milked her below, and poison was drawn forth. The serpents live by this poison; and whoever knows this becomes a possessor of poison, sustained by its potency. From these sacred acts, the honey-reed was born—emerging from heaven, earth, the atmosphere, the ocean, fire, and the winds. Clothed in immortality, all beings rejoice in her within their hearts. The ocean’s milk is great, of all forms, and its seed is there as well. From this, the honey-reed, bearing abundance, arises—she is breath, the immortal established within. Men observe her activities on earth, each examining her in their own way. Truly, the honey-reed was born from fire and the winds, a mighty offspring of the Maruts. She is the mother of the Adityas, daughter of the Vasus, breath of all beings, and the navel of immortality. Golden-hued and clothed in clarified butter, this honey-reed, radiant and great, moves among mortals. The gods generated the honey-reed from honey itself; her embryo became all forms. The mother nourishes the young one at birth, and, being born, he beholds all the worlds. Who truly knows and perceives this one, whose heart’s vessel, filled with Soma, remains unbroken? The wise Brahman, full of insight, rejoices in him. He who knows the honey-reed, whose two breasts yield a thousand nourishing streams, is never deprived; they offer unfailing sustenance. She comes resounding, mighty, bestowing strength, her voice loud and vow-bound. Having measured out three libations, she extends life and nourishes with her milks. The swelling waters approach her—the Shakvaris, the self-luminous bulls. They rain, and cause rain; whoever knows this, the waters fulfill their desires and bring nourishment. The thunder is speech, O Lord of Creatures; as a bull, you hurl your might upon the earth. From Agni and the winds, the honey-tongued one was born, fierce offspring of the Maruts. As Soma is dear to the Ashvins at the morning pressing, so may brilliance be established within me by you, O Ashvins. As Soma is dear to Indra and Agni at the second pressing, so may you establish brilliance in me, O Indra and Agni. As Soma is dear to the Rbhus at the third pressing, so may you establish brilliance in me, O Rbhus. May I be born sweet, may I become sweet; may I, rich in milk, approach Agni—let him unite me with brilliance. Unite me, O Agni, with brilliance, offspring, and long life. May the gods know this for me; may Indra and the seers know it as well. As the honey-makers gather honey in abundance, so may you, O Ashvins, establish brilliance in me. As the bees deposit honey in abundance, so may you, O Ashvins, establish in me brilliance, radiance, strength, and vigor. Whatever honey is in the hills, in the mountains, among cows and horses, in the flowing surā—may all that honey be within me. O Ashvins, anoint me with the essence of honey, O lords of beauty, that I may speak words full of brilliance among people. Your thunder is speech, O Lord of Creatures; as a bull, you hurl your might upon earth and heaven. All cattle live by it; with that, fill me with the remainder of strength. The earth is the staff, the atmosphere the womb, the sky the lash, lightning the golden light, the drop. Whoever knows the seven kinds of honey of the lash becomes honey-filled: the priest, the king, the cow, the goat, rice, barley, and honey as the seventh. Such a one is honey-filled, his food is honey-filled, and he conquers the worlds of honey. When it thunders in the womb, the Lord of Creatures appears among his offspring. Therefore, one should stand with the sacred thread over the right shoulder, thinking, “May I awaken with Prajāpati.” Thus, Prajāpati awakens with his offspring, for one who knows this. Turning to prayer, I seek the favor of the bull who slays rivals, with ghee and the offering of clarified butter. May my rivals fall low, you who are praised, by your great power. Whatever is not dear to my mind, whatever my eye does not delight in, whatever my tongue does not enjoy—may I release that evil dream. May my rival, though praised, be shattered and broken. Evil dream, desire, misfortune, barrenness, darkness, and misguidance—O mighty lord, release us from that in which our enemies seek to harm us. Drive away desire, drive away; let my rivals turn away from me. O Agni, burn up the lowest, darkest dwellings of those who have been cast down. That desire, your daughter, is called the cow, whom the wise declare to be shining speech. With her, surround my rivals, so that breath, cattle, and life may choose me over them. By the strength of Kāma, Indra, King Varuṇa, Viṣṇu, and the impulse of Savitṛ, by the offering of Agni, drive away my rivals, as a skillful one pushes a boat from its mooring into the waters. Let Kāma, mighty overseer and swift one, make me free from rivals. May all the gods be my protectors; may all the gods come to my invocation. Rejoice in this clarified butter, O foremost in desire; delight in it. Make me alone, without rivals. O Indra and Agni, be together with desire for me; press my rivals down low. O Agni, burn up the lowest, darkest dwellings of those who have been cast down. Thus, the divine journey of gifts and prayers unfolds, revealing the secret connections between all realms, all beings, and the immortal essence that nourishes and protects those who know.