Upon this cherished wealth, the Vasus gathered, sustaining it with their divine presence—Indra, Pūṣan, Varuṇa, Mitra, and Agni all lending their strength. The radiant Ādityas and every god joined together, upholding this treasure in the highest light, blessing it with their watchful grace. To the four directions, the deities placed their luminous power—be it the Sun, Agni, or the brilliance of gold—ensuring that light would shine upon this offering. In their favor, we prayed that our rivals would be held beneath us, and that this one would be raised to the highest heaven. With the sacred energy that once nourished mighty Indra, with the loftiest of prayers, Jātaveda—O Agni—we sought your aid to increase and elevate this one here, placing him foremost among his kin, distinguished and honored. We bestowed upon them sacrifice and radiance, wealth and prosperity, and noble thoughts, all through Agni’s favor. Again, we prayed that our rivals be subdued, and that this one ascend to the highest heaven. Amidst this, the lord of the gods shone forth, for the commands of true Varuṇa the king are sovereign and just. Through prayer and supplication, seeking his favor, we led this one away from the wrath of the mighty. We bowed to the night, entreating that Varuṇa’s anger be soothed. O mighty one, who perceives all wrongdoing, we offered a thousand acts of devotion, hoping that this one may live a hundred autumns. If, by word, we had spoken falsehood or committed wrong, we released this one from the bonds of Varuṇa, the king of true law. We freed him from Vaiśvānara, from the great depths, encouraging him to speak among his kin, to declare prayer, and to act for our benefit. Pūṣan was invoked to utter the sacred ‘vaṣaṭ’ at the pressing; Aryaman was called to officiate, while the creator arranged all things. The righteous-born women were bidden to move forth, to cross the stages, and to press onward in their sacred task. In the four directions of the sky and the four of the earth, the gods gathered the embryo, wrapping it for the pressing. The wrapper enclosed it, and we placed it in the womb, asking the wrapper to loosen it, to release it in fragments. Neither in flesh nor in fat, nor in marrow was it found. The spotted one, the placenta, was sent away to the dog, to fall away and depart. We divided the urine, the womb, and the cow’s enclosure; we separated mother and child, the boy from the placenta, so that the placenta may fall away. As the wind, as the mind, as birds fly, so may the ten-month child, together with the placenta, fall away—let the placenta fall away. The first-born among those in the womb, the bull, thundered mightily, clothed in wind and cloud, coming with the rain. He, who shatters the straight and crooked and strides with single might in threefold ways, was invoked to grant us safety. With offerings and worship, we honored him, radiant in every limb, glowing with light; every part of him was revered, he who first grasped the joints of the seasons. We prayed for release from headache and cough, from harsh pain, and for the departure of fever born of wind and cloud, along with the trees and mountains. Peace was sought for the outer and lower limbs, for all four limbs, and for the body entire. We offered homage to lightning, to thunder, and to the stone by which the strike is made. Homage was paid to the offspring of the mountain, whose heat gathers together, asking for grace upon our bodies and happiness for our children. Ever we honored the mountain’s offspring, the weapon, with fiery offerings, knowing its highest abode, hidden in secret, its navel placed within the ocean. Crafted by the gods as a universal arrow, strong for slaying, we prayed that it be gracious to us in assembly, offering our praise and homage to the goddess. We wished for the fortune of the woman to be obtained, as one takes a garland from a tree, and for her to abide long among her ancestors, rooted like a great mountain. To King Yama we presented the maiden bride, that she might be led to her mother’s, brother’s, or father’s house. Entrusting her to the family guardian, we prayed for her long life among her ancestors and for peace upon her head. With the power of Asita, Kaśyapa, and Gaya, just as wives are bound within the inner chamber, so did we bind fortune to her. May the rivers flow together, the winds unite, and the birds gather; may they accept this sacrifice from the sky, offered with united oblation. We called the invoked ones to come with united streams, to increase our praise, and prayed that every animal and all wealth remain with us. The inexhaustible springs of rivers, flowing together, were invoked to bring us wealth, as were the streams of clarified butter, milk, and water, all joined to bring prosperity. Those who rose on the new moon night—the cattle-eaters, the thieves—were countered by Agni, the fourth, the destroyer of the way, who spoke for us. For lead, we invoked Varuṇa and Agni; Indra drove away the harmful lead, dispelling sorcery. With this, we repelled outgrowth and harm, withstanding all beings born as fiends. If harm befell our cow, horse, or a man, we would strike with lead, that our cattle be not lost. Women, adorned in red garments, went forth without husbands, like sisters-in-law, and we prayed that they stand, bereft of vigor. The eldest, the next, the middle, and the youngest—all were called to stand firm, the whole line arranged and steady. Of a hundred vessels and a thousand treasures, the middle ones stood firm, joined with the ends. Around them, the great bow strung with sand was drawn, and we prayed for their steadfastness and well-being. We drove away misfortune, ill-mark, and poverty, wishing that all auspicious blessings come to our offspring and that enmity be led away. Savitṛ drove strife from our feet and hands; Varuṇa, Mitra, and Aryaman removed it; Anumati, favoring us, dispelled it, and the gods granted us prosperity.