May the ploughers set to work, striking the earth with strong, well-turned furrows, their teams of oxen moving in harmony as the laborers guide them faithfully. As the plough and yoke receive offerings with satisfaction, may the fruitful plants themselves join in blessing this endeavor, ensuring abundance for all. Let the teams thrive, let the men thrive, let the plough itself thrive. May the straps that bind the yoke be firm and secure, and may the goad, raised high, direct the animals with skill. O plough and yoke, be pleased with us here! Whatever nourishing milk you have prepared in the heavens, pour it down upon this field, blessing it with fertility. O Sītā, goddess of the earth, we honor you with reverence—be gracious to us, and as you show us your kindness, may you grant us abundant harvests. Anointed with ghee and honey, Sītā, you are approved by all the gods and the Maruts. May you, O Sītā, pour forth your milk for us—strong, rich in ghee, and ever increasing. Turning to another sacred task, one digs up a potent herb, the strongest among plants—an herb by which a rival wife is driven away, and by which a woman finds a husband. This is Uttānaparṇī, the fortunate one, honored by the gods and full of power. She is invoked to drive away the co-wife, to secure the husband’s love for herself alone. The supplicant prays that the rival, who has not been named and does not delight in this husband, be sent far away, to a distant place. With confidence, she declares herself superior, exalted among the exalted, while her co-wife is cast down, lowest among the low. Yet she acknowledges that both she and the plant are victorious, and together, being powerful, they shall overcome the rival. She approaches the victorious one, seeking greater victory, and prays that the rival’s mind not follow after her, just as a cow follows her calf or water follows its natural course. Now, a priest’s prayer is sharpened, his strength and power honed, his royal might unaging and keen. He seeks victory for himself and those he serves. He desires equality in sovereignty, in strength and power, and with his offering, he symbolically cuts off the arms of his enemies. Those who oppose their generous lord are to be brought low, while his own people are to be led upward through prayer. For those whom he serves as priest, their power is sharper than axes, fire, or even Indra’s thunderbolt. He prays for unity with their weapons, for an increase in their heroic kingdom, for their royal power to remain ageless and victorious, and for all the gods to protect their minds. The victorious horses of Maghavan are called to neigh and rise up; the shouts of the victorious resound, banners raised, as the gods—Indra at their head, with the Maruts—advance with the army. The warriors are urged to go forth and win, their arms strong, their arrows sharp, their bows powerful, their weapons deadly, so that the strong may strike down the weak. The arrow, released and sharpened by prayer, is sent forth to conquer the enemy, to advance and strike down their best, ensuring that none of them may cause harm. The priest now turns to Agni, recalling the divine origin from which he was born and shone. Knowing this, Agni is called to ascend and bring increase in wealth. Agni is invited to come, to speak on behalf of the people, to be kindly disposed and grant favor, for he is the lord of the people and giver of wealth. The priest seeks favor from Aryaman, Bhaga, Bṛhaspati, and the gracious goddesses, that they may bestow wealth. He calls for help from King Soma, Agni, Āditya, Viṣṇu, Sūrya, and Bṛhaspati, the priest. Agni, with the other fires, is asked to increase the prayer and sacrifice, to urge on wealth for both giving and receiving. Indra and Vāyu, who are easily invoked, are called, that all people may be well-disposed in assembly, and that both the giver and seeker of gifts may be favorable. The priest urges Aryaman, Bṛhaspati, Indra, Vāta, Viṣṇu, Sarasvatī, and Savitṛ, the bestower of strength, to give generously. At the outpouring of strength, he prays for unity and that all worlds be within them. May the wise one inspire the generous to give, granting wealth abounding in heroes. He seeks the bounty of the five regions and the wide earth, that he may attain all his desires with mind and heart. May his speech be rich as a herd of cows, may brilliance be granted to him, may Vāyu restrain from all sides, and may Tvaṣṭṛ bestow prosperity. To all the fires—those in waters, obstacles, people, stones, plants, and trees—offerings are made. To the fire within Soma, cows, birds, wild animals, bipeds and quadrupeds, offerings are made. To the fire that rides with Indra in his chariot, to Vaiśvānara, the all-conquering and victorious, offerings are made. To the god who fulfills all desires, who gives and receives, who is wise, mighty, and unconquered, offerings are made. To the Hotar whom the thirteen worlds and the five races of men have recognized for brilliance, fame, and eloquence, offerings are made. To the fire for cooked food, for clarified butter, for the one who has Soma as his portion, for the wise, for Vaiśvānara, the eldest, offerings are made. To those who move through heaven, earth, and atmosphere, who follow lightning, who dwell in the directions and the wind, offerings are made. The priest invokes Savitṛ with golden hands, Indra, Bṛhaspati, Varuṇa, Mitra, Agni, all the gods, and the Aṅgirasas, that they may pacify the flesh-eating Agni. May Agni, the flesh-eater, be pacified; may the one who seeks out people be appeased; may the all-conquering flesh-eater be soothed. The mountains, bearing Soma on their backs, the waters, the broad rivers, the wind, Parjanya, and Agni himself—they have pacified this devouring fire. Finally, the prayer rises for elephant-like radiance and great fame to spread forth, shining from the bodies of the Ādityas. May all the gods, united with Aditi, bestow this glory and blessing.