With reverence and ancient invocation, the sages gathered to call upon the divine forces that guide and bless the world. They invoked Bhaga, the giver of fortune; Mitra, the embodiment of friendship; Aditi, the boundless mother; Dakṣa, ever tireless in his wisdom; Aryaman, guardian of noble conduct; Varuṇa, lord of cosmic order; Soma, the nectar of immortality; and the twin Aśvins, healers of gods and men. They sought the favor of Sarasvatī, whose blessings bring happiness and abundance. Turning to Vāta, the wind that delights and heals, they prayed for restoration. They appealed to Mother Earth and Father Sky for the same healing. The pressing stones, children of Soma, were asked to bring joy, and the mighty Aśvins to listen to their supplication. They called for help upon the Lord, ruler of all that moves and stands still, inspirer of thought. Pūṣan, knower of all paths, was invoked to grant prosperity, guarding and protecting them unfailingly for their well-being. Indra, renowned for his greatness, was prayed to bring well-being, along with Pūṣan, who knows all. Tārkṣya, with his unbroken wheel, and Bṛhaspati, lord of wisdom, were called upon for the same blessing. The Maruts, with their dappled horses and radiant presence, born of Pṛśni, were invited to shine in their assemblies. The Men, with tongues of fire and the Sun as their eye, were asked to join all the gods in coming to the aid of the assembled. The sages prayed that they might hear what is auspicious with their ears and see what is auspicious with their eyes. With strong limbs and bodies, they wished to sing the gods’ praises and live out the life allotted by divine decree. They asked the gods to grant a hundred autumns of life, where the wheels of aging would not wear out their bodies, where sons would become fathers, and their lifespan would not be cut short midway. In contemplation, they declared that Aditi is the sky, the atmosphere, mother, father, and son; all the gods are Aditi, the five peoples are Aditi, all that is born is Aditi, and creation itself is Aditi. They prayed that Mitra, Varuṇa, Aryaman, Indra, the Ṛbhus, and the Maruts would not diminish their lives. As they recounted the deeds of the swift-born gods, they resolved to declare their heroic acts in the assembly. When, with guiding lines, the prize was led forth from the mouth of the covered one, the well-guided goat, bearing all forms, approached the beloved path of Indra and Pūṣan. This goat, led forth with the swift horse, was Pūṣan’s portion, carried for all the gods. The beloved sacrificial cake was brought by the horse, and Tvaṣṭṛ quickened it for Sauśravas. At the proper time, the offering for the gods was thrice led around the horse by men. Then Pūṣan’s first portion went forth, and the goat announced the sacrifice to the gods. The Hotṛ, Adhvaryu, the one who kindles Agni, the stone-holder, and the wise reciter—all, through this well-ordered and well-offered sacrifice—filled the containers with nourishment. Those who prepared the yūpa posts, who carried them, who shaped the horse’s yūpa, and who gathered the cooking for the horse—were wished that their praise not go unanswered. They prayed that their prayer would proceed well, that the hope of the gods would be fulfilled, and that it would reach the woven seat. The sages and seers rejoiced in him, and they made him a strong friend in the gods’ abundance. Whatever was the horse’s harness, its binding, the head-rope, the rein, or the grass placed in its mouth—all these, they offered to the gods. Whatever of the horse’s flesh was touched by flies, scraped by axe or knife, held by the preparer, or in its hooves—all these, they dedicated to the gods. Whatever was removed from the horse’s belly as waste, whatever scent arose from its flesh, they entrusted to the skilled preparers to cook the sacrificial meat well. Whatever pain remained in the horse from the fire’s cooking, whatever wound persisted from being struck, they prayed that it not rest on earth or grass, but be given to the gods and sacrificial flames. Those who observed the cooked horse, who said it was fragrant and carried away, who sought meat from the horse—were wished that their praise not go unanswered. Whatever vessels were used for cooking meat, pots, ladles for pouring broth, covers for bowls, marks on dishes—all these surrounded the horse. They prayed that the fire, smoky and fragrant, not harm the horse, nor the shining embers burn its limbs. What was desired, praised, and offered with the vaṣaṭ-call, the gods accepted—the horse. Whatever was the horse’s stepping, sitting, turning, its stable, whatever it drank, whatever grass it ate—all these, they offered to the gods. Whatever clothing was spread for the horse, whatever gold was given to it, its harness, its stable, its beloved things—all these, they sent to the gods. Whatever pain had been caused to the horse by the whip, by the spur, or by the goad, just as the ladle touches the offerings in the sacrifices, all these they removed by the power of sacred speech. Thirty-four ribs, the divine bonds of the steed, the curved blade of the horse’s axe came together; unbroken limbs, shaped by skill, rough and smooth, were praised with song. One was the slaughterer of Tvaṣṭṛ’s horse, two were its drivers, and thus was the season; whatever of its limbs was shaped according to the season, those portions were offered into the fire. They prayed that the beloved heat not afflict the horse, nor the axe stand against its body; that the greedy, seeking to surpass the unskilled, not cut its broken limbs with the knife. The horse did not die, nor was it harmed; it went on the paths of the gods, easy to traverse. The bay mares were yoked for it, and they became dappled; the steed stood at the yoke of the ass. They prayed that their steed would bring them good cattle, good horses, sons, and all kinds of wealth; that Aditi would grant them innocence; that their horse, bearing offerings, would win them sovereignty. Now, they sought to attain these worlds, and Indra and all the gods. Indra with the Ādityas and the Maruts were asked to grant remedies; Indra with the Ādityas together to secure for them sacrifice, body, and offspring. Agni was invoked to be their boundary and protector, auspicious and a shield; Agni, giver of wealth and famed for generosity, was prayed to grant the brightest riches. The radiant and shining Agni was called for favor among friends, to awaken, hear their call, and deliver them from harm. Then, the sages prayed for unity among the elements: may Agni and Earth be united for them, may Vāyu and the atmosphere be united, may Āditya and the sky be united, may the waters and Varuṇa be united. Seven companions, with the eighth as the foundation of beings—may the desired path be fulfilled, and understanding be granted. As the auspicious speech was spoken among people—among Brahmins, nobles, Shudras, Aryas, their own, and wanderers—the sage wished to be dear to the gods, to the giver of the southern gift; may this wish prosper, and joy bow down to him. Bṛhaspati was invoked: when the noble shines beyond the worthy, radiant with wisdom among people, giving light and born of truth, may that splendid wealth be placed among them. Bṛhaspati was received and honored in his seat. Indra, rich in cows, was called to come and drink the Soma, O hundred-powered; pressed with stones by those who know. Indra, slayer of Vṛtra, was invited to partake, his seat prepared for him. Vaiśvānara, lord of truth and light, was invoked, the eternal warmth. His favor was sought, shining among the worlds, born here and beholding all, striving with the sun. Vaiśvānara’s seat was made ready. May the favors of Vaiśvānara come to them from afar, with Agni praised and strengthened. Vaiśvānara was received and honored, his seat prepared for him. Thus, through invocation, sacrifice, and prayer, the sages sought unity, well-being, abundance, and favor from the divine powers, offering all with reverence and devotion.