In the ancient dawn of prayer, the devotee turns to Heaven and Earth, addressing them as father and mother, and beseeches them to let his declaration be true. He asks them, the nearest helpers of the gods, to grant the people a life that is long and vigorous. He then invokes Savitar, the all-knowing god, asking him to come to the assembly with blessings, accompanied by goddesses of plenty. As young men gather together, so may all the world unite under Savitar’s wisdom for protection. Next, the devotee calls upon all the gods from every direction—Mitra, Aryaman, Varuna—asking them to come united, as all the mighty ones of the world, to grant strength like a powerful band. He praises Agni as the most welcome guest, offering blessings alongside the Turvani. He prays that Varuna may grant good repute, and that the radiant sun will carry all beyond hatred and want. Then, with reverence, he approaches Ushas and Night, seeking victory, as one would approach a cow full of milk. He notes how, in their twofold forms, they hold the milk in the vessel, measuring the hymn on the same day. He asks Ahibudhnya, the bringer of happiness, to lead them as a nourishing mother leads her child, and prays that the river may carry them safely across the offspring of the waters, borne by swift and mighty ones. He calls for Tvashtar to come with the wise ones, united in purpose, to partake, and for Indra, the slayer of Vritra, most powerful among men, to join them with the people. He likens their thoughts, yoked with horses, approaching the gods as cows lick their young calf, and as voices sing to the most fragrant among men, as wives to a husband. He invokes the Maruts, with their ancient host, asking them to be of one mind, like chariots drawn by dappled horses, like gods joined in friendship, to be protectors. When the greatness of the Maruts shines forth, they set out, well-yoked and splendid; on a good day, their armies sweep away all obstacles like a sharp weapon. He calls upon the Ashvins and Pushan for help, for they are self-powerful, and prays that Vishnu, Vata, and the skillful Ribhus, free from enmity, may turn towards the gods with favor. He asks that the radiance of these worshipful ones be with them, bringing increase and a secure dwelling, and that, striving among the gods for wealth, they may find lasting prosperity among the people. Turning to the Father, great in law and power, the devotee praises him, recalling how by his might, Trita struck down Vritra, the many-layered. He calls the Father sweet and honeyed, choosing him as their protector. He requests the nourishing Father to come with auspicious guidance, bringing joy, free from hatred, a friend—gracious and unwavering. He acknowledges that the Father’s juices are spread throughout the realms, established as if resting in the sky like the winds. The Father’s gifts are the sweetest, and those who delight in them are strong-necked. He recognizes that in the Father, the mind of the great gods is set; by the Father’s sign, Trita slew the serpent. When the Father moved among the shining mountains, even there, the best food is to be sought from the honeyed Father. As they taste the essence of waters and plants, he asks Vātāpi to become nourishing within. He partakes of soma, with the head of a cow and the head of barley, asking Vātāpi to become nourishing within. He prays that the plant become nourishing as gruel, kidney, and marrow, again asking Vātāpi to become nourishing within. He expresses a wish to receive the Father gladly with words, as cows receive a desired offering, and seeks the Father as a companion at the feast from the gods and for themselves. Then, he kindles the sacred fire, addressing Agni, who reigns victorious among the gods, and asks the wise envoy to carry the offerings. When the sacrifice is prepared with honey, Tanūnapāt bestows countless riches. He praises Agni as one who summons, asking him to bring the worthy gods for the sacrifice, for Agni possesses a thousandfold strength. With radiance, the ancient sacred grass is spread, endowed with a thousand heroes, where the Ādityas shine forth. The shining, sovereign, mighty, and abundant streams flow with clarified butter, many and great. On the splendid, well-adorned seat, radiant with beauty, he invites the Dawns to sit. He calls upon the first, eloquent, divine priests, the wise ones, to accept their sacrifice. He invokes Bhāratī, Iḷā, Sarasvatī, and all whom he calls, seeking inspiration for glory. He acknowledges Tvaṣṭṛ, the sovereign, who has fashioned all forms and creatures, asking for their abundance to be offered. He addresses the Lord of the Forest, asking his sap to flow forth for the gods, and for Agni to carry the offerings. Agni, leader of the gods, is joined with the Gāyatrī, shining in the utterances of svāhā. He prays to Agni: lead us on the good path to prosperity, knowing all the ways; keep us away from crooked sin, and receives the highest praise. He asks Agni to carry them across all hardships to safety with blessings, and prays that Pūṣan and the broad earth, vast and wide, be gracious to their offspring and descendants. He asks Agni to drive away all hostility, whether from those without fire or from hostile tribes, and asks for land with all the immortals for their well-being. He asks Agni to guard them with unfailing protections, to shine in his beloved seat, and not let fear come to his worshipper; may they know Agni’s further strength. He prays that neither the evil-doer, enemy, nor malicious one overpower them; neither thief, deceiver, nor reviler should harm them. Agni, mighty one, is asked to drive them far away. Finally, he affirms that Agni, born of truth, grants protection to the singer for his own person, and is the defense against all who wish to harm or injure, for Agni is the universal guardian. Thus, the devotee’s prayers weave together a tapestry of invocation, praise, and supplication to the gods, seeking their blessings, protection, nourishment, and guidance for himself and his people.