From the farthest reaches of existence, a summons resounds—King Varuṇa calls forth, inviting all to come near, and invokes the blessings of Heaven and Earth for auspiciousness. Indra, too, is called among men, standing with the wise and with Varuṇa, who gathers the gods, arranges the peoples, and forms a great assembly. The many prosperous and varied paths converge, making Indra mighty, and all these united paths call upon him, wishing the mighty one to be under his benevolent control. Amidst these divine gatherings, the leaf-jewel arrives, brimming with strength, able to strike down rivals with its power. It is infused with the vigor of the gods, the nourishing milk and brilliance of the plants, granting unfailing strength. Through the leaf-jewel, sovereignty is bestowed, steadfastness is granted, and one becomes eminent and supreme among the people. This jewel, hidden in the tree and beloved by the gods, is given to mortals, along with long life. The leaf of Soma, strong and mighty, comes forth—gifted by Indra, preserved by Varuṇa—shining greatly and promising a hundred autumns of life. The leaf-jewel is invoked for protection from harm and from the attacks of enemies, granting superiority through Aryaman’s favor and mutual agreement. The skilled—chariot-makers, smiths, thinkers—are called, and the leaf is asked to make all people subject on every side. Kings, their appointees, charioteers, leaders of villages—all are brought under the influence of the leaf-jewel. It is a protector of the body, united with heroism, bound with the energy of the year, and its power is secured. Above the Khadira stands the Aśvattha tree, the male offspring of the male, and its strength is invoked to strike down enemies—those whom one hates and those who hate in return. With Indra, Mitra, and Varuṇa, the Aśvattha is called to cast out and drive away foes, sending them far off. As the Aśvattha is cast into the deep, vast ocean, so too are all adversaries cast down. The enduring Aśvattha, moving like a bull among those who endure, is asked to help overcome rivals. Its strength loosens destruction and the snares of death, casting down enemies. As its roots grow upwards, so may it strike and shatter the head of the enemy in every direction. Those cast down drift away like boats cut loose, never to return. Enemies are driven away by mind, by thought, by sacred utterance, and by the branch of the Aśvattha tree. Upon the head of the swift-moving deer lies a remedy; with its horn, it destroys kṣetriya—wasting disease and evil spirits. The vigorous deer follows with its four feet, and within its horn is the remedy for the kṣetriya lodged in the heart. The revealed remedy, like a four-cornered cover, destroys kṣetriya from the limbs. Those wandering as stars in the sky are invoked to release the bonds of kṣetriya, both lower and upper. The waters are healing, disease-removing, and the remedy for all; they are called to release from kṣetriya. Whatever kṣetriya arises from striking, the remedy is known and the disease is destroyed. As the stars and dawns withdraw, so too does misfortune depart, and kṣetriya is removed. Mitra is invoked to come with the seasons, arranging the earth with rays, while Varuṇa, Vāyu, and Agni establish a secure domain. Dhātṛ, Rati, and Savitṛ are called to accept offerings, Indra and Tvaṣṭṛ to favor speech, and goddess Aditi, mother of heroes, is invoked to be the best among kin. Soma, the impeller, is invoked with reverence, along with all the Ādityas in the north. Agni, blazing forth with his kin, is kindled by those who do not contradict. The herdsman, lord of nourishment, is welcomed to stay, and all gods are invited to assemble, fulfilling their desires. Unity is sought among minds, vows, and intentions; divisions are brought together, and hearts are brought under control, so that all paths follow one’s own. The mind takes hold of other minds, thought follows thought, and harmony is established. Heaven is the father, earth is the mother of the ploughshare and its share; as the gods have joined them, so the waters are called to join them again. Those who could not bear are supported, as done by Manu, and the barren branch is made fruitful, like the udder of cows. The khṛgala is bound with a tawny thread, and the skilled make the shravasyu, shushma, kābava, and vadhri firm. The shravasyus move like gods with the illusion of asuras; the bandhurā and kābava are likened to a monkey, a defiler. For harm, the kābava is reviled and defiled, and like chariots without horses, it is sent forth with curses. A hundred viṣkandhas are spread over the earth, and among them, the jewel is lifted up in front, defiling viṣkandha. The first to awaken became the cow of Yama, rich in milk, yielding the highest abundance. The gods delight in her as night approaches, the wife of the year, and she is invoked to be auspicious. Thus, the story unfolds—a tapestry of divine calls, powerful remedies, unity, and abundance, woven through the blessings of gods, plants, animals, and the cosmic order.