Listen now to the unfolding of the sacred vision as preserved in these venerable verses. There is a wondrous god, likened to a swift swan whose wings span a thousand days, soaring ever upward toward heaven. In his vast breast, he gathers all the gods, beholding all worlds as he traverses them. Yet, know this: when such a god is angered, the gravest offense is to overcome a learned Brahmin who possesses this very knowledge. Therefore, Rohita is invoked—may he shake off, drive away, and diminish the bonds that fetter the Brahmin-slayer, releasing him from his chains. This god is rooted a thousandfold, rough-barked and red, the very one who generated the entire world. Again, the greatest transgression against him, when angered, is to harm a Brahmin who knows this truth. Rohita is called upon once more to dispel and lessen the bonds of the Brahmin-slayer, to set him free. The radiant one is borne by tawny horses, shining brilliantly in the sky. His upright rays burn in the heavens, and below, he unfurls golden banners across the earth. This, too, is the offense against him: to overcome the Brahmin who knows thus. O Red One, be stirred—drive away and release the bonds of him who knows Brahman. By the power of this god, the green ones carry the Adityas, and through his sacrifice, many attain wisdom. He is the one light that reveals itself in countless forms. Harm to the learned Brahmin is the offense that angers him. O Red One, arise—diminish, drive away, and release the bonds of the knower of Brahman. Seven harness the chariot with a single wheel, and one horse with seven names draws it onward. The wheel, with its three unaging, unbroken naves, forms the foundation upon which all worlds are set. Against this god, to harm the Brahmin who knows thus is the greatest sin. O Red One, be moved—release the bonds of the knower of Brahman. The fierce fire, yoked in eightfold form, bears the gods forward. He is the father of all gods, the creator of thoughts, who measures the thread of truth with his mind. Mātariśvan moves through every direction. To overcome the Brahmin who knows this is to offend this god most deeply. O Red One, stir—diminish, drive away, and release the bonds of the knower of Brahman. All directions follow the straight thread, woven within the Gāyatrī, in the immortal womb. This, too, is the offense: to overcome the Brahmin who knows thus. O Red One, arise and release him from his bonds. Three dawns descend, three dawns rise, three are the regions of the sky, and threefold are the heavens. We know your triple birth, O Agni; we know the three origins of the gods. The offense against you, when angered, is to harm the Brahmin who knows thus. O Red One, stir and release the bonds of the knower of Brahman. When he was born, he spread the earth with his wool and set the atmosphere upon the ocean. To harm the Brahmin who knows this is to offend him. O Red One, arise and release the bonds of the knower of Brahman. Agni, you are established by acts and signs, shining forth in the sky when kindled. What did the Maruts, sons of Pṛśni, praise when the gods begot you, the Red One? The offense against you is to harm the Brahmin who knows thus. O Red One, drive away and release the bonds of the knower of Brahman. He is the giver of self, the giver of strength, worshipped by all, whose command even the gods obey, ruling over all that walks on two feet and four. To overcome the Brahmin who knows this is the greatest offense. O Red One, stir and release the bonds of the knower of Brahman. With one foot, he strides beyond the bipeds; with two, he approaches the three-footed from behind. With four feet, he moves among the bipeds, observing the line, standing in the row. This, too, is the offense: to harm the Brahmin who knows thus. O Red One, arise and release the bonds of the knower of Brahman. The white one, son of the black night, the calf, is born. He rises upon the sky, and the Red One has risen, shining forth. He, the Impeller, goes forth to the summit of heaven, having spoken his word below. With his rays, he covers the sky; the mighty Indra comes, enveloped in brilliance. He is the supporter, the arranger, the wind lifted high in the sky. He is Aryaman, Varuṇa, Rudra, the great god. He is Agni, he is the Sun, he is the great Yama. To him, the calves approach—ten yoked together, each with a single head. They extend themselves westward and forward as he rises and shines. This is the host of the Maruts, arriving as a bundled force. Mahendra comes, enveloped and borne aloft by rays in the sky. These are his nine vessels, supports set in a ninefold manner. He gazes over all creatures, both those that breathe and those that do not. All this power is contained within him; he is one, the sole bearer, the only one. All the gods unite within him, the sole bearer. Fame, glory, waters, sky, Brahmanic radiance, food, and all that is consumed—whoever knows this god, the sole bearer, knows the truth. There is no second, no third, nor fourth; no fifth, sixth, or seventh; no eighth, ninth, nor tenth is spoken of. He alone gazes over everything, both what breathes and what does not. All power abides in him; he is one, the sole bearer, the only one. All the gods are united within him. Brahman, ascetic heat, fame, glory, waters, sky, Brahmanic radiance, food, and that which is eaten—all these are his. What has been and what will be, faith, delight, heaven, offering—all belong to him. Whoever knows this god, the sole bearer, knows the fullness of existence. He is death, he is immortality, he is the abyss, he is the demon. That Rudra is the bestower of wealth, lord of the earth, invoked with words of reverence and the sacred exclamation vaṣaṭ in ritual recitation. All beings approach him, seeking his guidance and favor. Thus, the unity and majesty of the divine are revealed: all gods, all beings, all worlds are contained in the One, the sole bearer, the source and end of all.