In ancient times, the seers performed a sacred act of nurturing, feeding the offering with the very limbs of the cosmic being. First, they offered the two strong thighs, invoking Mitra and Varuṇa, the upholders of order and truth. Others warned, “Your thighs will perish,” but the seers did not use thighs turned inward, outward, or backward—they chose the thighs of Mitra and Varuṇa, and through this act, they attained the fullness of the offering. This offering, they realized, was whole-limbed, joined in every part, complete in body. Whoever truly knows this becomes whole-limbed and complete as well. Next, the seers fed the offering with the two powerful shanks. Some cautioned, “You will become weary,” but again, the seers did not use shanks turned inward, outward, or backward. Instead, they invoked the shanks of Tvaṣṭṛ, the divine craftsman. Through these, they nourished and attained the offering, which remained whole and perfect in every joint and limb. Such knowledge brings wholeness to the knower. Then, the seers turned to the two strong feet, the foundation of movement. “You will wander much,” others warned. But the seers did not use feet turned in any direction but rather the feet of the Aśvins, the twin healers. With these, they fed and attained the offering, which stood whole and perfect. Whoever understands this becomes whole-limbed and complete. They continued with the two forefeet, strong and steady. “A serpent will slay you,” was the warning. Yet, the seers did not use forefeet turned inward, outward, or backward, but those of Savitṛ, the impeller. With these, they nourished and attained the offering, which remained unbroken and whole. This knowledge brings completeness to the one who understands. Then, with the two strong hands, the seers fed the offering. Some warned, “You will slay a Brāhmaṇa,” but the seers chose not hands turned in any direction, but the hands of Ṛta, cosmic order. With these hands, they fed and attained the offering, which was whole-limbed and perfect. Knowledge of this brings wholeness to the knower. Finally, the seers gave another support, a strong foundation. “You will be without support, without foundation, you will perish,” was the warning. Yet, the seers did not use support turned inward, outward, or backward, but the support of Truth itself. With this, they nourished and attained the offering, which remained whole and perfect in every part. Such knowledge bestows completeness. This offering, complete and whole-limbed, is the very domain of Bradhna. Whoever knows this attains the world of Bradhna and rests secure in his domain. From this sacred, perfect offering, Prajāpati, the lord of creation, brought forth thirty-three worlds. To grant understanding of these worlds, he fashioned the sacrifice itself. The one who knows this truth becomes the overseer among the wise, mastering the breath. Yet, he does not restrain the breath; instead, he outlives all creatures. But even this is not the final word: he does not outlive all, for before that can be, breath leaves him to old age. With reverence, homage is offered to Breath, the controller of all, lord of all beings, in whom all rests. Homage to Breath as thunderer, as the one who roars, as lightning, as rain. When Breath thunders, the plants cry out and flourish; they bear offspring, and many are born. When Breath, at the season’s arrival, stirs the plants, all the earth delights and rejoices. When Breath rains upon the earth, cattle rejoice and greatness arises. The herbs, watered and alive with Breath, rise together; truly, life is our dearest companion. May all be fragrant and life-sustaining for us. Homage is paid to Breath as it approaches and departs, as it stands and sits, in every way. Homage to Breath as it moves in and out, in every motion. That most beloved form of Breath, its healing power—may we receive it for our living. Breath follows offspring as a father cherishes his son; it is lord of all, of what breathes and what does not. Breath is death and disease, yet the gods worship it. Breath lifts the truth-speaker to the highest world. Breath is sovereign and guide; all beings worship it. It is called the sun, the moon, and Prajapati himself. Breath and expiration are likened to rice and barley, sustaining life. The student of sacred knowledge, the brahmacārin, moves between earth and heaven, uniting the gods in mind. He upholds the world and sustains his teacher through austerity. The ancestors, divine beings, and all the gods follow him; even the Gandharvas and thousands more walk in his wake, sustained by his austerity. When the teacher initiates the student, he becomes as a fetus within, carried for three nights. Upon his birth, the gods assemble to witness him. The kindling-stick he carries is the earth, the second is the sky, and the atmosphere is filled with fuel. The student, bearing kindling-stick, girdle, and resolve, sustains the worlds through his tapas. Born first from Brahman, the student rises in austerity, clothed in sacred garments. From him, the Brahmin, Brahman the eldest, and all the gods with immortality are born. Consecrated and kindled with the kindling-stick, wearing black garments and long hair, the student crosses from one ocean to another, grasping all worlds in an instant. The student generates sacred knowledge, the waters, the world, Prajapati, the supreme lord, and sovereignty itself. Becoming the embryo in the womb of immortality, he becomes Indra and overcomes the demons. The teacher, as shaper, forms earth and sky; the student protects them with austerity, uniting the gods in mind. As a beggar, the student first claims earth and sky, worshipping with his kindling-stick, upon which all worlds are established. Hidden treasures, near and far, reside in the Brahmin; the student of sacred knowledge protects them with austerity, and the knower of Brahman makes them his own. Two fires—one from here, one from the earth—meet in the sky, their rays firm. The student stands upon these by his austerity. Roaring, thundering, red, with white-tipped flames, fire seizes the earth. The student pours seed on the summit, animating the four directions. In fire, sun, moon, and wind, the student places kindling in the waters, their flames mingling. From these, one obtains clarified butter, rain, and water. The teacher is death, Varuṇa, Soma, the plants, and milk; the clouds are beings. By all these, this world, filled with light, is upheld.