In reverent invocation, the seeker turns to the divine guardians—Mitra, Varuṇa, Indra, and Rudra—calling upon all the gods, those universal givers, to grant radiance. This radiance is sought, the very same by which the elephant shines with majesty, by which kings among men and in the waters are adorned, and by which the gods themselves first attained their divinity. The plea is made to Agni: “Make me radiant today, endow me with this divine light.” To Jātavedas, the flame that knows all, the request continues. Whatever brilliance arises for Agni at the offering, as radiant as the sun and as mighty as the elephant, let the Aśvins—those twin healers adorned with lotus garlands—bestow that same radiance upon the seeker. May vigor and strength stretch as far as the eye can see in all four directions, empowered by the radiance of the elephant’s hand. Among animals, the elephant stands as the strongest, and with a portion of his glow, the seeker sprinkles himself, aspiring to share in that strength. With the strength by which the elephant became mighty, harm is driven far away, set aside and banished. Then, the prayers turn toward the promise of progeny: may a male embryo enter the womb, like an arrow placed in a quiver, and may a heroic son be born, the ten-month child. The wish is for sons—one born, another to follow—so that the mother may be fruitful, blessed with children already born and those yet to come. Whatever auspicious seeds the bulls generate, may they bring forth a son, and may the woman become a fruitful mother-cow. The procreative power is bestowed, and the hope is for the embryo to enter the womb, so the woman may obtain a son who brings her joy, and she may love him as she should. The divine herbs are invoked, those whose father is heaven, mother is earth, and whose root is the ocean, to grant the knowledge and blessing of a son. Turning to abundance, milky herbs are called upon to make speech rich and full, so that abundance may flow by the thousands. The milky grain is known, its name gathered, and the god who made it is invoked—even in the house of the non-sacrificer. Across the five regions and peoples, may rain, like a river, bring abundance and plenty. From the unfailing fountain with a hundred and a thousand streams, so may the grain be—unfailing, plentiful. Gather with a hundred hands, scatter with a thousand, bringing abundance for what has been done and what is being done. Three measures belong to the Gandharvas, four to the housewives; the most abundant among them is used for anointing. Upoha and Samūha, gatherers of Prajāpati, are called to bring abundant, unfailing plenty. Desire is awakened: let the goad prod, do not remain lying idle. With the dreadful arrow of desire, the heart is pierced. The arrow of longing, leaf-tipped and barbed, well-aimed, is sent to kindle desire in the heart. This well-formed arrow, sharp and pointed to the east, dries up the spleen and pierces the heart. Pierced by the sharp arrow, with parched mouth, one is urged not to creep near but to be gentle, free from anger, speaking kindly, devoted and faithful. The connection between offspring and parents is affirmed: “I am born from you, O offspring, from both mother and father; may your intentions, O resolute one, come to my mind.” Mitra and Varuṇa are called to scatter her thoughts, making her without resolve, so she may be brought under the seeker’s control alone. The gods of the directions are then honored. In the east, the gods called the Arrows—Agni is their arrow—are invoked for grace and offering. In the south, the Poisoned Arrows—Kāma is their arrow—are petitioned for favor. In the west, the Vairājas—Water is their arrow—are honored. In the north, the Shooters—Wind is their arrow—are addressed. In the fixed direction, the Nilimpas—Plants are their arrows. Upward, the Vasvants—Bṛhaspati is their arrow. Each receives reverence, homage, and offering. Further, the guardians and lords of each direction are named and praised. In the east, Agni is lord, Asita is guardian, Ādityas are arrows. In the south, Indra is lord, Tiraścīrājī is guardian, the Fathers are arrows. In the west, Varuṇa is lord, Pṛdāku is guardian, Waters are arrows. In the north, Soma is lord, Svaja is guardian, Lightning is the arrow. In the fixed direction, Viṣṇu is lord, Kalmāṣagrīva is guardian, Herbs are arrows. Upward, Bṛhaspati is lord, Śvitra is guardian, Rain is the arrow. To each, homage is offered, and those who hate are cast into their jaws. A tale of creation follows: by a single act, she came into being—where cows were produced, where makers of beings of all forms arose. Born as the restrainer of the yoke, she destroys cattle, raging and shining. She becomes flesh-eating, the devourer, destroying the cattle. But let her be given to the Brahman, so she may become gentle and auspicious. She is called to be auspicious to men, cattle, and horses, to all the field, and to those present—never to bring harm. Here, nourishment and sap are invoked, so that wealth may multiply a hundredfold. Night is called upon to nourish the cattle, bringing prosperity and blessing to all. Thus, the story flows: a tapestry of prayers for radiance, strength, progeny, abundance, desire, protection, and auspiciousness, woven together in devotion to the gods, the guardians, and the forces of creation, all honored and invoked for the welfare of the seeker and the world.