Let there be harmony among you. May your hearts and minds move as one, free from all enmity, so that each cherishes the other as a cow loves her newborn calf. Let the son be devoted to his father, and let his mind be united with his mother’s; let the wife speak gentle, peaceful words to her husband. Within the family, let there be no hatred between brothers or between sisters. United in purpose and vow, may you speak only words of kindness. Let the sacred power by which the gods remain undivided and free from hate dwell within your home, bringing understanding among all. May the elders, wise in thought, not fall apart but strive together with one purpose, speaking kindly to one another, thus becoming of one mind. Share your food and drink together; I bind you to a single yoke. Worship Agni with united minds, just as the spokes of a wheel gather around the hub. May you all be united in purpose and mind, dwelling together in harmony like the gods who guard the immortal. Be of good mind, both in the evening and in the morning. O gods, drive away old age; O Agni, banish hostility. Remove all sin, all wasting disease, and the threat of shortened life. The purifying one, mighty and strong, casts out hostility and sinful action; let all sin, disease, and early death be driven away. May domestic animals be kept apart from the wild, and may thirst depart far from us. Let all sin, disease, and short life be cast out. May heaven and earth be set apart from me here, and may the paths branch in every direction; let all sin, disease, and short life be removed. As Tvaṣṭṛ joins daughter to husband and thus sets the world in motion, so let all sin, disease, and short life be driven away. Agni holds the breaths together, and the moon is joined with breath; let all sin, disease, and short life be cast out. With breath, the gods set the all-pervading sun in motion; may all sin, disease, and short life be driven away. With breath, among those who live and those who give life, may you live—do not die. Let all sin, disease, and short life be driven away. Remain here among the living, sustained by breath—do not die; let all sin, disease, and short life be cast out. With the sap of plants, with long and full life, let all sin, disease, and short life be driven away. May we stand beneath the rain of Parjanya, immortal; let all sin, disease, and short life be cast far from us. In the beginning, Brahman was born, the first before all things. From him, the shining one, the radiant hymn spread forth, and his deep foundation became the model of this world, the very womb of being and non-being. This ancestral domain was established for the first-born in the worlds; therefore, let the shining, inviting, and glorious heat be spread for the first to bear. He who was born, the wise one, kinsman of all, distinguishes the births of the gods. Brahman raised up Brahman from the midst, from below and above, standing firm by his own law. He knows and stands by the truth of the earth; the great one made firm the vast earth and sky, establishing the realms of earth, space, and heaven. From the deep foundation of birth, Bṛhaspati, lord of the gods, is sovereign; he brought forth the shining light of day and let the inspired ones dwell in radiance. His poetic power strikes this great abode of the ancient god; he was born with many, thus dividing the former halves. Whoever approaches Atharvan the father, the divine kinsman, and Bṛhaspati with reverence, finds the wise god, self-sustaining and never to be harmed, the creator of all. He is the giver of self and strength, whose command all worship, whose guidance the gods follow, who rules over both the two-footed and four-footed. To which god shall we offer our oblation? He alone, living and blinking, became the great king of the world; his shadow is immortality, his shadow is death. To which god shall we offer our oblation? He whom the two crying ones called from below, trembling, whom heaven and earth invoked in fear, whose path is the shining way of space—to which god shall we offer our oblation? His greatness is spread by the vast heaven, the broad atmosphere, and the sun. To which god shall we offer our oblation? The Himalayas and the oceans declare his greatness; his arms reach in all directions. To which god shall we offer our oblation? The primeval waters, bearing all as a womb, immortal and knowing the truth, in whom the divine one was established among the goddesses—to which god shall we offer our oblation? The golden embryo arose at the beginning, the sole lord born of beings, who upheld the earth and the heavens. To which god shall we offer our oblation? The waters at first bore the calf, the embryo, and united together; for him, as he was being born, there was a golden covering. To which god shall we offer our oblation? Three rose up: the tiger, the man, and the wolf. Swiftly the rivers flow, swiftly the god of the forest moves, and swiftly let the enemies depart. Let the wolf take the distant path, the thief the highest way; let the given rope go far, and let the evildoer depart far away. O tiger, we subdue your eyes and mouth, all your twenty claws. First, we subdue the tiger, then the thief, then the serpent, then the demon, then the wolf. Whoever comes today as a thief, let him be crushed and depart; let Indra destroy him with the thunderbolt, along the path of the outcast. The head of the beast is struck, the teeth are broken, the backs are torn; let the monitor lizard be hidden, let the deer lie low. What is restraint is not restraint, and what is not restraint is restraint; born of Indra and Soma, I am Atharvan’s spell for subduing the tiger.