The worshipper, preparing for sacred ritual, anoints the paths that lead to the gods with pure ghee, inviting the swift and knowing steed to approach the divine assembly. As the worship unfolds, the seven directions themselves accompany the devotee, and the offering is established in their presence. Agni, the swift and pure one, worthy of praise and sacrifice, is invoked. Jātavedas, accompanied by the Vasus and all the gods, is called upon to carry the beloved fire forward. The sacred grass, broad and well-arranged, is spread upon the earth, gladly received as the first foundation of the rite. Aditi, united with the gods, places this grass as a pleasant seat within the assembly. The doors to the sacrifice are revealed: auspicious, all-formed, adorned with wings and uplifted thresholds. Lofty and shining, these divine doors become splendid passages for the gods’ arrival. Between Mitra and Varuṇa, the radiant Dawn approaches the heart of the sacrifice, skillfully taking her seat in the very womb of truth. The first charioteers, golden gods who see all worlds, emerge. Inspired by their urging, the priests measure out the light and distribute it to every direction. Bhāratī, together with the Ādityas, is invoked to bless the sacrifice; Sarasvatī, with the Rudras, is called to protect; and Iḍā, united with the Vasus, is asked to place this offering among the immortals. Tvaṣṭṛ, the divine artisan, is remembered as the begetter of a heroic son desired by the gods, and as the creator of the swift horse and the entire world. The Hotṛ is urged to worship Tvaṣṭṛ, the maker of all. The horse itself, anointed with ghee, is readied to come to the gods at the right moment. The sacred tree, knowing the divine realm, is entrusted to carry the well-offered oblations alongside Agni. Agni, grown strong through the austerity of Prajāpati, is newly born and takes up the sacrifice, leading the offering with the cry of “svāhā,” inviting the Sādhyas and gods to partake. The birth of the horse is praised: from the first cry that arose—whether from the ocean or the flood—its wings and arms are compared to those of the falcon and the bay steed, signifying a birth of greatness and worthiness. The horse’s story unfolds further: given by Yama, its life extended by Trita, first mounted by Indra, its reins held by the Gandharva, and led out from the sun by the Vasus. The horse is seen as Yama, as Āditya, as Trita with a hidden vow, united with Soma, and said to have three bonds in heaven. These three bonds are also spoken of in the waters and within the ocean, and Varuṇa is asked to release the horse to its highest birthplace. The swift one’s cleansing and resting places are revealed, and its auspicious reins are seen, guarded by the keepers of truth. With focused mind, the worshipper recognizes the horse’s true self, like a bird soaring by day, seeing its head move gracefully along easy paths, striving through the dust. Its highest form is glimpsed as it strives for the prize at the cow’s foot, and when mortals enjoy its bounty, the horse consumes the plants. After the horse go the chariot and the warrior, the cows and the fortune of princes; even the hosts and the gods themselves seek its friendship and measure its strength. This one, with golden horns and feet swift as the mind, is followed by Indra; the gods come to its offering, for he was the first to mount the steed. The coursers are described as rich in milk, with soft hair and strong manes, divine and striving together like swans, setting out on the heavenly path. The horse’s body is eager to fly, its spirit like the wind, bearing wide-spread horns that move through many forests with a mighty roar. The swift horse approaches the command, shining in mind and favored by the gods; ahead of it, the goat is led as its navel, and singers follow, resounding in praise. The horse draws near to the highest seat, approaching father and mother, and is most pleasing to the gods today, bestowing desirable gifts upon the worshipper. In the house of man, Jātavedas is kindled and worships the gods, summoning Mitra and Varuṇa as the wise messenger, sage, and conscious one. Tanūnapāt, who walks the path of truth and is anointed with honey and sweet words, is invoked with thoughts and prayers to make the sacrifice successful among the gods. The greatness of Naraśaṃsa is praised with offerings, as his wise and pure gods enjoy all kinds of oblations. Agni, worthy of worship, is called to approach with the Vasus, as the mighty priest of the gods, to perform the most fitting sacrifice. The eastern sacred grass is spread on the earth, providing the best seat at the dawn of days for the gods and Aditi—a pleasant resting place. The wide, shining goddesses are invited to take their seats, adorned like wives for their lords. The divine doors, all-embracing, are made easy of approach for the gods. The bringer of sweet rest is worshipped at the threshold, and Dawn and Night are seated together in their place. In the divine chamber, splendid women bear shining adornments. The divine priests, eloquent and first among men, measure out the sacrifice, inspiring singers in the assemblies and pointing out the eastern light. Bhāratī is called to the sacrifice, Iḍā is invoked to be present, and the three goddesses, Sarasvatī among them, are invited to sit on the sacred grass and grant well-being. Tvaṣṭṛ, who has filled all the worlds with his forms, is worshipped as the most worthy god, as directed by the priest. Vanaspati, the god of the sacred tree and fire, arranges the offerings for the gods in due season, enjoying the oblation with honey and ghee. Agni, newly born, measures out the sacrifice and becomes the leader of the gods. At the priest’s direction and in the speech of truth, the gods are invited to enjoy the offering with “svāhā.” Agni is the sign for the unseeing, the ornament for mortals, born with the dawns. As the thundercloud takes form, so does the armored one approach the seat of battle with composure, protected by the greatness of his armor. With the bow, one seeks to win cattle, victory in battle, and success in contests, conquering all directions and frustrating the enemy’s desires. The bowstring, as if speaking, draws close to the ear, embracing its companion like a woman, and together they send forth the arrow. These two, acting in harmony like a mother holding her child, are invoked to strike down enemies when loosed—their twanging scattering all foes. Thus, through careful preparation, invocation, and the harmonious interplay of gods, beings, and sacred implements, the ritual unfolds in its fullness, seeking blessing, protection, and the favor of the divine.