In reverence and gratitude, the sacrificer turns to every direction surrounding the sacred shelter, honoring its greatness. First, homage is offered to the east, then to the south, then to the west, and then to the north, each time invoking the gods and the divine ones with svāhā. The fixed direction, the upward direction, and finally all directions together receive the same homage, acknowledging the vastness and sanctity that encircle the ritual space. Within this sacred enclosure, the bull emerges—thousandfold in strength, powerful and rich in milk, bearing all forms within his body. He is the offspring of Brihaspati, the wise one, weaving the thread of the sacrifice, granting good to the giver and instructing the sacrificer. This bull, foremost among the waters, mighty and manifest as an image for all, like the divine earth, is the father of calves and lord of cows. May he grant abundance a thousandfold. Agni, knower of all births, is called upon to carry this strong and ancient bull, full of milk and bearer of treasures, along paths fit for the gods, to Indra. The bull is the father of calves, the lord of cows, and also the father of the great roaring ones. Wrapped in a membrane, the calf yields nourishing milk—this is the butter, the seed of the treasure. This bull brings near the share for the gods—the essence of waters, plants, and butter. Shakra, mighty Indra, chose the food of Soma, and the great mountain became his body. The vessel filled with Soma is borne by the bull; Tvaṣṭṛ, creator of forms and cattle, shaped him. May all fruitful beings, here and elsewhere, be auspicious and grant blessings. The bull bears clarified butter, his seed is ghee, his abundance a thousandfold. Known as the sacrifice itself, clothed in fat and embodying Indra, may the gods send him graciously as a gift. His strength is Indra’s, his arms Varuṇa’s, his shoulders the Aśvins’, his hump the Maruts’. Wise poets and thinkers declare this is the gathered form of Bṛhaspati. The bull extends himself with the milky essence of the divine hosts. He is called Indra, he is called Sarasvat. The one who offers the bull to the Brahmin gives a thousand with a single mouth. Bṛhaspati and Savitṛ have given him wings; Tvaṣṭṛ’s vital breath surrounds him. The sacrificer offers him in the midspace, praying that heaven and earth stand firm on the sacred grass. Among gods and cows, he speaks out like Indra. May the Brahman praise the limbs of this bull with a blessing. The sides are of Anumati, the thighs of Bhaga; Mitra claims the bones. The buttocks are of the Ādityas, the hips of Bṛhaspati, the tail of Vāta, shaking the plants. The intestines belong to Sinīvālī, the skin to Sūryā. Those who raised the bull gave him a step. The loins are of Jāmiśaṃsa, the bladder is held for Soma; when the gods assembled, they fashioned the bull entirely. The hooves were given to Sarama, the nails to the tortoises, the hair to insects and burrowing creatures. With his horns he protects, with his tail he drives away, with his eyes he strikes, with his ears he hears what is good—he is lord of cows and the unyoked ones. He who sacrifices with a hundred offerings is unharmed by fires; all gods favor him who offers the bull to the Brahmin. The giver, having given the bull to the Brahmins, makes his mind more excellent and sees prosperity among his own cattle. May there be cows, offspring, bodily strength, and may all gods consent to this blessing for the giver. May this bull, drinking, grant intelligence to the herd. May he yield a cow, rich in milk, always with a calf, wise and yielding at will, surpassing heaven. Of tawny form, holding the winds of the sky, Indra’s force, of all forms, has come to us, granting long life, offspring, and abundant wealth. The bull is invited to come near, to the enclosure for the offering, to the seed, to the strength of Indra. To this young one, the bull is dedicated; with him, play and move about, following the will. Do not abandon us, endowed with good fortune and birth; remain with us, bringing wealth and abundance. Turning to another offering, the goat is led forth, seized and guided to the world of the righteous, knowing. Having crossed great darknesses in many forms, the goat ascends to the third heaven. For Indra, the goat is led around as a share in the sacrifice, for the patron. Those who hate us are seized in turn by the heroes, innocent for the patron. The goat’s feet are cleansed of evil; with pure hooves, he steps forth, knowing, crossing darkness and seeing clearly, ascending to the third heaven. The skin is removed carefully, without harm or malice, and the goat is prepared to rest in the third heaven. Placed in the vessel, in the midst of fire, water is poured over him. Those who calm with fire surround him, and the cooked one goes to the world of the righteous. Whether uncooked or cooked, the goat departs and ascends above to the third heaven. From fire he has become fire, conquering the world full of light. The goat is Agni; the goat is light. Living, he is given to the Brahman, driving away darkness with faith. The five-rice-offering proceeds in five ways, striving to the three lights, seeking the world of the righteous and resting in the third heaven. The goat, like a wild ram, ascends unstopped, overcoming difficulties, to the world of the righteous. The five-rice-offering, given to the Brahman, brings contentment and satisfaction to the giver. Thus, through sacrifice, offering, and reverent homage, the ancient ritual weaves together the blessings of the gods, the abundance of cows, the wisdom of the bull, and the light of Agni, all leading the sacrificer and the offerings to prosperity, righteousness, and the divine realms.