In the sacred home, the teacher prepares pure ghee, embodying the divine form of Varuṇa. Whatever he desires among all the creatures, the devoted student offers to him, as a true friend would offer to his own self. The teacher and the student are united in essence; the student himself becomes Prajāpati, the Lord of Creation. Prajāpati radiates forth, and the sovereign rises as Indra, the master of gods. Through the discipline and austerity of the student, the king is able to protect his kingdom. The teacher, too, seeks a worthy student through the same discipline. By such steadfastness, a maiden finds her youthful husband; the bull seeks out grass, and the horse desires its fodder—all through the power of student discipline. It is by this discipline and austerity that the gods themselves drove away death. Indra, empowered by the student’s discipline, brought the world filled with light to the gods. From the student are born the plants, all that has been and will be, day and night, the trees, the year, and its seasons. Earthly and heavenly animals, wild and domestic, those with wings and those without—all emerge from the student. All beings of Prajāpati bear their life-breaths within themselves, and these are filled and protected by the student, under the guardianship of Brahman. This student is the highest among the gods, moving unapproached and shining brilliantly. From this source, the gods and all immortals, together with the Brāhmaṇa, are born. Brahman is the eldest. The student bears the radiant Brahman within; in him, all the gods are gathered. He generates the in-breath and out-breath, the diffused breath, speech, mind, heart, Brahman, and wisdom. He prays: "Bestow upon us sight, hearing, glory, food, seed, blood, and the belly." Forming these gifts, the student stands upon the surface of the waters, practicing austerity, burning with spiritual fire in the ocean. Bathed, tawny, golden-brown, he shines greatly upon the earth. With reverence, the student invokes Agni, the forest trees, the plants, and the herbs, seeking release from sin through Indra, Bṛhaspati, and Sūrya. He calls upon King Varuṇa, Mitra, Viṣṇu, Bhaga, Aṃśa, and Vivasvant for their grace. He invokes the divine Savitar, the Creator, Pūṣan, and Tvaṣṭṛ, the foremost, asking them to free him from distress. He calls upon the Gandharvas and Apsarases, the Aśvins, Bṛhaspati, and Aryaman for release from hardship. He invokes day and night, the Sun and Moon, and all the Ādityas, seeking their blessings. He calls the Wind, Parjanya, the atmosphere, the directions, and all regions for liberation from distress. Day and night, and the dawns, are invoked to release him from curses, and Soma, the Moon-god, is asked for mercy. He calls upon earthly and heavenly cattle, wild animals, birds, and all winged creatures to relieve him from distress. Bhava, Śarva, Rudra, and Paśupati are invoked, their arrows known, with a prayer that they always be auspicious. He calls upon the sky, stars, earth, Yakṣas, mountains, oceans, rivers, and settlements. The Seven Sages, divine Waters, Prajāpati, ancestors, and Yama, the foremost, are all invoked. All gods who dwell in heaven, in the atmosphere, and on earth, the mighty ones, are asked to release him from distress. He remembers the Ādityas, Rudras, Vasus, the gods of heaven, Atharvans, Angirases, and the wise ones. He invokes the sacrifice, the sacrificer, the Ṛg verses, Sāma chants, medicines, Yajus formulas, and the Hotṛ priests. The five royal plants are called, with Soma as the best among them, along with darbha grass, hemp, barley, and others. He invokes enemies, Rākṣasas, serpents, virtuous people, ancestors, and a hundred forms of death, seeking freedom from distress. He calls upon the seasons, their lords, periods, years, cycles, and months. Gods of every direction—south, west, east, and north—are summoned, all assembled in their might. He invokes all gods, steadfast in truth and grown in righteousness, together with their wives, and repeats this invocation with deep earnestness. He calls upon all beings, their lord, and the master of all creatures, so that when all beings assemble, they may release him from distress. The goddesses of the five directions, the gods of the twelve months, and the fangs of the year are prayed to for auspiciousness. He seeks the immortal remedy known to Mātalī, the charioteer, which Indra placed in the waters, asking the waters to grant that healing. He contemplates the remainder—the essence that holds name and form, the foundation of the world, where Indra and Agni reside, and all is gathered within it. In the remainder are heaven and earth, all beings, waters, ocean, moon, and wind. Both truth and untruth, death, strength, and the lord of creatures, all worldly things depend on the remainder; injury, vision, and prosperity are contained within him. Firm and strong, the ten creators of the universe are established in the remainder, like a navel or a wheel from all sides. The Ṛg, Sāma, and Yajur Vedas reside in the remainder, along with the udgītha, prastuta, praise, hiṅkāra, tone, and the meḍi of the Sāman. Indra-Agni, Pavamāna, Mahānāmni, and the great vow—all these, and the limbs of the sacrifice, are present in the remainder, just as the embryo is within the mother. Thus, the story unfolds: the student’s discipline and devotion unite all realms, beings, and powers, and through his austerity, the universe is sustained and protected, filled with light, wisdom, and the blessings of all the gods.