In the ancient times, the student of sacred knowledge arose, born first from Brahman itself. Clad in the sacred garment, he stood forth, his life shaped by austerity. From him emerged the Brahmin, Brahman as the eldest, and with them, all the gods, bringing forth immortality. This student, consecrated and wearing black garments, his hair long, kindled the sacred fire with the kindling-stick. He journeyed swiftly, crossing from the nearer to the farther ocean, holding all the worlds within his grasp in but a moment. By his discipline, the student generated sacred knowledge, the waters, the world, Prajapati—the supreme lord and sovereign. He became the embryo within the womb of immortality, and as Indra, he overcame the demons. The teacher, with wisdom, shaped the vast and deep spaces of earth and sky, and the student of sacred knowledge protected them through austerity. In him, the gods united their minds. As a humble beggar, the student first claimed the earth and sky. Having done so, he worshipped with the kindling-stick, and upon these, all the worlds found their foundation. Within the Brahmin are two treasures: one near, one far, hidden in the highest heaven. The student protects these with austerity, and the knower of Brahman claims them as his own. There are two fires: one approaching from here, another from the earth, meeting in the mid-region of the sky. Their steadfast rays rest upon them, and the student, through his austerity, stands firm upon these fires. The fire roars and thunders, red with white-tipped flames and far-reaching tongues, seizing the earth. The student pours his seed upon the summit, and by this, the four directions of the earth are enlivened. In fire, in the sun, in the moon, in the wind, the student places kindling in the waters. Their flames move separately, yet mingle; from them, man obtains clarified butter, rain, and water. The teacher is death, Varuṇa, Soma, the plants, and milk; the clouds are beings, and by these, the world filled with light is upheld. At home, the teacher prepares pure ghee; having become Varuṇa, whatever he desired among the creatures, the student, his friend, offered to his own self. The teacher is the student; the student is Prajāpati. Prajāpati shines forth, and the sovereign becomes Indra, the master. Through student discipline and austerity, the king protects his kingdom, and the teacher, through student discipline, seeks a student. By student discipline, a maiden finds a youthful husband; the bull seeks grass, and the horse desires fodder. By discipline and austerity, the gods drove away death. Indra, too, through discipline, brought the world filled with light to the gods. From the student are born the plants, what has been and what will be, day and night, the trees, the year, and the seasons. All animals, earthly and heavenly, wild and domestic, winged and unwinged, are born from the student. All beings of Prajāpati bear their life-breaths within themselves. All these, filled by the student, are protected by Brahman. This is the highest of the gods, unapproachable and shining. From it were born the gods, all immortals, and the Brāhmaṇa; Brahman is the eldest. The student bears the shining Brahman, and in him all the gods are gathered. He generates breath, speech, mind, heart, Brahman, and wisdom. May sight, hearing, glory, food, seed, blood, and the belly be bestowed upon us. The student, forming these, stood upon the surface of the water, practicing austerity, burning in the ocean. Bathed and golden-brown, he shines greatly upon the earth. Then, invoking the divine powers, prayers are offered. Agni, the forest trees, plants, and herbs are called upon, and Indra, Bṛhaspati, and Sūrya are beseeched to release all from sin. King Varuṇa, Mitra, Viṣṇu, Bhaga, Aṃśa, and Vivasvant are invoked, that they may grant freedom from sin. The divine Savitar, the Creator, Pūṣan, and Tvaṣṭṛ, the foremost, are called upon to release from distress. Gandharvas and Apsarases, the Aśvins, Bṛhaspati, and Aryaman are invoked for relief from distress. Day and night, the Sun and the Moon, all the Ādityas, are called upon to release from distress. The Wind, Parjanya, the atmosphere, the directions, and all regions are invoked for deliverance from distress. Day and night, and the dawns, are beseeched to release from curses; Soma, the Moon, is invoked for release. Earthly and heavenly cattle, wild animals, birds and winged creatures are called upon to grant relief from distress. Bhava and Śarva, Rudra, and Paśupati are invoked, their arrows known, and prayers offered that they may always be auspicious. The sky, stars, earth, Yakṣas, mountains, oceans, rivers, and settlements are invoked for release from distress. The Seven Sages, divine Waters, Prajāpati, ancestors, and Yama, the foremost, are called upon. All gods dwelling in heaven, residing in the atmosphere, and established on earth, the mighty ones, are invoked to release from distress. The Ādityas, Rudras, Vasus, gods of heaven, Atharvans, Angirases, and the wise are invoked for relief. Sacrifice, sacrificer, Ṛg verses, Sāma chants, medicines, Yajus formulas, and Hotṛ priests are called upon to release from distress. The five royal plants, with Soma as the best, darbha grass, hemp, barley, and others, are invoked for relief. Enemies, Rākṣasas, serpents, virtuous people, ancestors, and a hundred forms of death are called upon for deliverance. The seasons, their lords, periods, years, cycles, and months are invoked for relief from distress. The gods of every direction—south, west, east, and north—mighty and assembled, are called upon for release. Finally, all the gods, steadfast in truth and grown in righteousness, together with all their wives, are invoked. May they release us from distress, and may the world shine forth in peace and light.