In the sacred ritual, the officiant turns to each direction, beginning with the south. There, in the southern quarter, once veiled in mystery, he carefully places the offering in its rightful portion, invoking the earth, upheld by her mighty arms, as if she were set high above the sky itself. With reverence, he honors those ancient ones who fashioned the worlds and the pathways between them, those present here as the worthy recipients of the gods’ gifts. He then turns west, repeating the same solemn act—placing the offering in its own domain, with the earth supporting all, and worshipping the creators of worlds and the paths, the honored guests of the gods. The same reverence is extended to the north, and then to the fixed point, the center, and finally to the upward direction—each time establishing the offering in its portion, recognizing the steadfast earth upheld above, and venerating the architects of creation. With these directions sanctified, the ritual voice proclaims: “You are the supporter, you are the foundation, you belong to the sacred lineage. You are filled with water, with honey, and with the vital wind.” A prayer follows, seeking protection from every side, just as Yama, the first to journey forth, strives onward. The worshipful, devoted to the gods, bring forth the offering, inviting it to rest in its own world, fully aware of its place. A special prayer is addressed to Indra: “May you, Indra, remain in your rightful place for us; with devotion, we join you to the ancient prayer. Let this hymn, like a poet on the path, spread forth, and may all the immortals hear it.” The story of the cosmic steps is recalled: one followed three steps in form, then approached the four-footed by observance, measuring out the hymn with the imperishable, purifying it at the very navel of immortality. The question arises: for the gods he chose death, but why did he not choose immortality for offspring? Brihaspati, the seer, extended the sacrifice, while Yama released his beloved form. Agni, invoked and all-knowing, is praised for carrying the fragrant offerings to the Fathers with his own power, so that they may partake. The god is asked to consume the prepared oblations. Seated in the lap of the dawns, mortals have gained wealth for the worshipper; the Fathers are asked to grant that wealth to his sons and bestow strength here. The Fathers, who have enjoyed the sacred fire, are invited to come, to sit in their proper seats, well-guided, to eat the prepared offerings on the sacred grass, and to grant wealth with all its heroes. The Fathers, delighted with Soma, are called upon to come, to hear, to speak blessings over the living, and to protect them. Those who are the Fathers of fathers, grandfathers, the Soma-drinkers, the most excellent, are remembered; may Yama, rejoicing with them, partake of the offerings, each according to his wish. Those eager among the gods, skilled in rites and hymns, are also invited—Agni is asked to bring a thousand honored, wise seers to the hot libation. The true ones, eaters of the offering and drinkers of the oblation, who ride with Indra and the gods, are summoned as well—both the earlier and later seers, to sit at the sacred fire. Attention turns to the earth herself: “Draw near, O mother earth, broad and kindly, rich in wool, may your southern part favor and guard him on his path.” The earth is asked to rise up, not to press down, to be easy to approach and cross, to wrap him as a mother wraps her child. With hope, the earth is invoked to stand firm, to bear a thousand measures, to make her homes pleasant and flowing with ghee, and to provide all manner of shelter. The officiant sets up the earth, lays down the boundary, and prays not to cause harm. The Fathers are invoked to support this pillar, and Yama is asked to make the resting place secure. Agni is cautioned not to consume the sacred bowl, for it is dear to the gods and to those with Soma. The bowl is for the gods to drink, and may the immortal ones rejoice in it. Atharvan is recalled as the one who carried the full bowl for Indra, the victorious, making the portion for the doer of good, with Soma flowing and all-giving. Any impurity—whether from black bird, ant, serpent, or beast that has touched the offering—is asked to be made harmless by Agni and Soma, even that which has entered the Brahman’s food. The milk of plants, the milk-rich, the waters, and all nourishing milks are invoked to cleanse together. Women, not widowed, good wives, are asked to anoint with ointment and clarified butter, free from tears and sickness, rich in treasures, to ascend to the gathering at the forefront of life. A prayer is offered for the departed: “Go forth together with the Fathers, with Yama, with your offerings and good deeds, to the highest heaven; leaving behind all blame, return again to the setting, and let those of bright form accompany your body.” The Fathers of our father, the grandfathers who have entered the wide midspace, are invoked for their righteous guidance, so that today they may shape the bodies of the living according to their will. Blessings are sought for auspicious mist, gentle dew, and well-being in cold, coolness, and delight—even in the water of the frog. The fire is asked to be appeased. Vivasvat, the generous and long-lived, is called upon to grant safety, to bring prosperity with many heroes, cattle, and horses. Vivasvat is also asked to establish the living in immortality, to let death depart but not the immortal, to protect men from old age, and not let their vital breaths go to Yama. The sage who upholds the midspace, the wise one among the Fathers, is honored with offerings, and Yama is asked to grant a safe crossing for life. The seers are urged to ascend to the highest heaven without fear, to drink the Soma offering, for the highest light has been reached. Agni, shining with great radiance, roars as a signal between heaven and earth; he rises even at the ends of the sky, growing vast in the lap of the waters. In the sky, when the beautiful-winged one flies, those searching with the heart have seen the golden-winged messenger of Varuṇa, the swift bird in Yama’s abode. Indra is invoked to bring strength as a father to his sons, to teach the path so the living may attain the light. The jars, covered with cakes and placed by the gods, are prayed to be full of sweet offerings and overflowing with ghee. The grains, mixed with sesame, are scattered as offerings, prayed to be abundant and powerful, and may King Yama accept them. Finally, the tree is asked to give back what is placed within it, so that, as at Yama’s seat, he may sit, speaking at the assembly, completing the sacred rite.