Listen now to the ancient wisdom as it unfolds—a tapestry woven from the Atharva Veda, where the world is alive with divinity and every element is bound in sacred relationship. There are herbs of wondrous power, whose origins are cosmic: heaven is their father, earth their mother, and the vast ocean their nourishing root. These divine plants are invoked to grant the knowledge and bond that exists between parent and child. Among them, there are those filled with the essence of milk—herbs that bestow abundance and fullness. May my words, like these milky herbs, overflow with richness, and from this abundance may countless blessings arise. I recognize the milky grain, plentiful and sacred. Knowing its name and the god who fashioned it, I call upon him—even if he dwells in the house of one who does not sacrifice. Let the five regions and the five races of humankind be blessed; let rain pour down like a mighty river, bringing prosperity and plenty to all. From the inexhaustible fountain with a hundred and a thousand streams, may our grain, too, flow in endless, unfailing abundance. With a hundred hands may we gather, and with a thousand hands may we sow and scatter, so that for all our deeds—past and present—abundance and plenty may be drawn to us. There are measures known to the Gandharvas, and to the housewives: three and four, and among these, the most abundant is chosen for anointing and blessing. Upoha and Samūha, the gatherers of Prajāpati, are invoked to bring forth a rich and unfailing harvest. Turning to matters of the heart, a call is made: let the goad urge you from rest, do not remain idle in slumber. With the sharp arrow of desire, I pierce your heart. This arrow, tipped with longing and intention, is crafted to fly true and awaken love. The arrow of desire is well-formed, drying up all resistance, sharp and pointed toward the east; with this, I seek to kindle your heart. Yet, let the one pierced by love’s arrow not approach with parched lips or anger, but rather with gentleness, kind words, and faithful devotion. For I am born from you, O offspring—of both mother and father—so may your thoughts, O steadfast one, come into my own mind. Mitra and Varuṇa are called upon to scatter distractions from her heart, rendering her free of doubt, so that she may come under my care alone. In every direction, the gods are honored and invoked. In the east, the gods known as the Arrows are led by Agni; we offer them reverence and gifts, asking them to speak on our behalf and show us grace. In the south, the Poisoned Arrows are presided over by Kāma, the god of desire; in the west, the Vairājas, with Water as their arrow, are revered. In the north, the Shooters, with Wind as their arrow, are honored. In the fixed direction, the Nilimpas wield Plants as their arrows, and in the upward direction, the Vasvants, with Bṛhaspati as their arrow, are worshipped. To all these divine hosts, we offer homage, seeking their favor and protection. Each direction is further sanctified with its own lord, guardian, and arrows. In the east, Agni is lord, Asita the guardian, and the Ādityas the arrows; to them we bow, and into their jaws we cast those who harbor enmity toward us, or whom we ourselves dislike. In the south, Indra is lord, Tiraścīrājī the guardian, and the Fathers are the arrows. In the west, Varuṇa rules with Pṛdāku as guardian and the Waters as arrows. In the north, Soma is lord, Svaja the guardian, and Lightning the arrow. In the fixed direction, Viṣṇu is lord, Kalmāṣagrīva the guardian, and Herbs the arrows. Upwards, Bṛhaspati is lord, Śvitra the guardian, and Rain the arrow. To all these, we offer our homage and entrust our adversaries to their keeping. In the unfolding of creation, a single act brought into being the place where cows—givers of plenty—were produced, where the creators of all forms reside. There, she is born, the restrainer of the yoke, who can destroy cattle in her fierce, radiant form. When she becomes flesh-eating and destructive, she is to be offered to the Brahman, that she may turn gentle and auspicious once more. Let her be a blessing to men, cattle, and horses; let her bring prosperity to the fields and to all who dwell there—may she not come bearing harm. Here, let there be nourishment and sap, and let wealth multiply a hundredfold; may Night herself nurture the cattle. In the place where friends of good heart and good deeds rejoice, free from disease, may Night reach that world and bring no harm to our people or our cattle. Where offerings are made and good deeds abound, may Night go there and spare us from harm. In the realm of giving and sacrifice, when kings divide the sixteenth part of offerings and gifts, the judges in Yama’s assembly preside. Let the white-footed one, given as a gift, release the giver from the bonds of judgment. The one who gives the white-footed one with clear intention and openness fulfills all desires, prospers, and never fails. Such a gift, undivided and measured with the world, ensures that the giver does not ascend to that heaven where the weak must pay tribute to the strong. The giver of five cakes, together with the white-footed one, lives in the undiminished world of the fathers, and also in the undiminished world of the sun and the moon. The white-footed one will not fail you, just as the great ocean never fails in water; like two gods seated together, this gift remains steadfast. And so, the question is asked: who gave, and to whom was it given? Desire gave for desire; desire is the giver, the receiver, and has entered the ocean. With desire, I accept you—this is your desire. May the earth embrace you; may the vast atmosphere receive you. And may I, in accepting you with my breath, my self, or my offspring, never be deprived. Thus, the ancient prayers weave together the powers of earth and sky, of desire and abundance, of offering and acceptance, binding all creation in a web of gratitude, reverence, and hope.