As the sacred horse was led forth, accompanied by a goat, the offering was prepared according to the divine order. The goat was dedicated to Pūṣan, carried as an offering for all the gods, while the beloved sacrificial cake, brought alongside the horse, was quickened by Tvaṣṭṛ for Sauśravas. At the appointed time, the offering for the gods was led thrice around the horse by the officiating men. With this, Pūṣan’s first portion was set forth, and the goat, in its own way, announced the commencement of the sacrifice to the assembled deities. The priests—the Hotṛ, the Adhvaryu, the one who kindles Agni, the stone-holder, and the wise reciter—all participated in this orderly and well-performed sacrifice, filling the sacred vessels with nourishment for the gods. Those who prepared and carried the yūpa posts, those who shaped the horse’s yūpa, and those who gathered what was needed for the horse’s cooking were each remembered, and a prayer was offered that their praise would not go unanswered. A prayer arose: “May my supplication proceed well; may the hopes of the gods be fulfilled and reach the woven seat of sacrifice. The sages and seers rejoice in this act, and we have made the horse a steadfast friend among the gods’ abundance.” Every part of the horse’s harness, its binding, the head-rope, the rein, and even the grass placed in its mouth—all these were offered to the gods. Likewise, whatever part of the horse’s flesh was touched by flies, scraped by the axe or knife, held by the preparer, or found in its hooves, all was consecrated for the divine. Even what was removed from the horse’s belly as waste, and whatever scent arose from its flesh, was entrusted to the skilled preparers to cook the sacrificial meat well. Any pain remaining in the horse from the fire’s cooking, or any wound from being struck, was not to rest on earth or grass, but was given to the gods and the sacrificial flames. Those who observed the cooked horse, who remarked upon its fragrance or its being carried away, and those who sought its meat—all were remembered in praise. The vessels for cooking—the pots, ladles for pouring broth, covers for the bowls, and the marks on the dishes—were all arranged around the horse. A prayer was offered that the smoky, fragrant fire would not harm the horse, nor would the shining embers burn its limbs. What was desired, praised, and offered with the vaṣaṭ-call, the gods would accept—the horse itself. Every action of the horse—its stepping, sitting, turning, its stable, what it drank, and the grass it ate—was offered to the gods. All the clothing spread for the horse, the gold given to it, its harness and beloved things, were likewise sent to the divine. Any pain caused by the whip, spur, or goad, just as the ladle touches the offerings, was removed by the power of sacred speech. The thirty-four ribs, the divine bonds of the steed, and the curved blade of the axe all came together; the horse’s unbroken limbs, skillfully shaped, both rough and smooth, were praised in song. One was the slaughterer of Tvaṣṭṛ’s horse, two were its drivers, and thus the season was marked; each portion of the horse, shaped according to the season, was offered into the fire. A prayer was uttered: “Let not the beloved heat afflict you, nor the axe stand against your body. Let not the greedy, seeking to surpass the unskilled, cut your broken limbs with the knife. You do not die, nor are you harmed; you go on the paths of the gods, easy to traverse. The bay mares are yoked for you, and they become dappled; the steed stands at the yoke of the ass.” A further blessing was sought: “May our steed bring us good cattle, good horses, sons, and all kinds of wealth. May Aditi grant us innocence, and may our horse, bearing offerings, win us sovereignty.” Thus, the sacrificers prayed to attain the worlds, to Indra and all the gods. Indra, with the Ādityas and Maruts, was invoked to grant remedies and secure for the sacrificers the sacrifice, their bodies, and their offspring. Agni was invoked as boundary and protector, auspicious and a shield, giver of wealth and famed for generosity. The sacrificers prayed for the brightest riches and called upon Agni, radiant and shining, to awaken for them, to hear their call, and deliver them from harm. In the next stage, prayers were offered for unity: “May Agni and Earth be united for me here; 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—fulfill the desired path and grant understanding through this.” The sacrificer spoke auspicious words among all people—Brahmins, nobles, Shudras, Aryas, kin, and wanderers—seeking to be dear to the gods and the generous, and for this wish to prosper, so that joy would bow before them. Bṛhaspati was invoked: “When the noble shines beyond the worthy, radiant with wisdom among people, when he gives light and is born of truth, place that splendid wealth among us. You are received for Bṛhaspati; this is your seat, for Bṛhaspati.” Indra, rich in cows and mighty, was summoned to drink the Soma, pressed with stones by the wise. He was received and given his seat. Again, Indra, slayer of Vṛtra, was called to partake of the Soma, and his seat was prepared. Vaiśvānara, lord of truth and light, the eternal warmth, was invoked and given his seat. The sacrificers sought the favor of Vaiśvānara, king, shining among the worlds, who, born here, beholds all, striving with the sun. They prayed for his favor from afar, for Agni with praise and strength. Agni, the seer, purified, priest of the five peoples, was invoked as great and victorious, and his seat was prepared. Mahendra, mighty Indra, wielder of the thunderbolt, was asked for sixteenfold protection and the destruction of evil. Indra was praised with songs, as the one who delights in the offering, upholds truth, and is fond of the drink; the sacrificers called to him as cows call to their calf. The best was sung to Agni, radiant one, from whom wealth and strength arise. Agni was invited to hear many words and to grow with the libations. The seasons were invoked to spread the sacrifice, the months to protect the offering, the year to hold the sacrifice and guard their progeny. At the foot of the mountains, at the confluence of rivers, the sage was born through wisdom. The birth from the drink was placed high in heaven and on earth, and mighty protection and great fame were sought. The offering was dedicated to Indra, worthy of worship, to Varuṇa, and to the Maruts, to grant wide space. Through this, the sacrificers sought to attain all noble powers among men, striving for them with devotion and resolve.