The narrative unfolds with the invocation of a magnificent steed, whose eager body longs to soar and whose spirit, swift as the wind, bears the reins. Its horns spread wide, moving through many forests with a resonant roar. The swift horse, shining with divine favor and clarity of mind, approaches the command. Ahead, a goat is led as his navel, and after him, singers follow, their voices resounding through the air. The horse nears the highest seat, coming close to his father and mother. On this day, he is most pleasing to the gods, and as he approaches, he bestows desirable gifts upon the worshipper. In the house of man, the sacred fire—Jātavedas—is kindled, worshipping the gods. The wise fire is called upon to bring Mitra and Varuṇa, acting as messenger, sage, and conscious one. Tanūnapāt, who travels the path of truth and is anointed with honey and sweet words, is invoked with thoughts and prayers to kindle the sacrifice, ensuring its success among the gods. The greatness of Naraśaṃsa, the worshipful one, is praised with sacrifices, as his wise and pure gods, endowed with insight, enjoy both kinds of offerings. Agni, worthy of praise and worship, is invited to come with the Vasus. As the mighty priest of the gods, he is invoked to worship them with the most fitting sacrifice. The eastern sacred grass is spread upon the earth, marking the best place at the dawn of days. It extends widely, forming the most excellent seat for the gods and for Aditi—a pleasant resting place. Wide, shining goddesses are invited to take their seats, adorned like wives for their lords. Divine doors, great and all-embracing, are asked to be easy of approach for the gods. The one who brings sweet rest is worshipped at the approach, and Dawn and Night are welcomed to sit together in their place. In the divine chamber, splendid women bear shining adornment. The divine priests, eloquent and first among men, measure out the sacrifice for worship, inspiring singers in the assemblies and pointing out the eastern light. Bhāratī, Iḍā, and Sarasvatī are invited to sit on the sacred grass, granting well-being. The god who fills all worlds—heaven and earth, the two mothers—is worshipped today as Tvaṣṭṛ, the most worshipful god. Vanaspati, the fire, well-placed in himself, is called to arrange 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, in the speech of truth, the gods enjoy the offering made with svāhā. Agni makes a sign for the unseeing, serving as an ornament for mortals. He is not for the unadorned, and was born together with the dawns. Just as a thundercloud has a distinct form, so does the armored one approach the seat of battle with composure. With an unpierced body, may victory be won, protected by the greatness of the armor. With the bow, cattle and battles are won; fierce contests are overcome, and the bow frustrates the enemy’s desires—victory in all directions is sought with the bow. The bowstring, as if speaking, draws near the ear, embracing its companion, and like a woman, sprinkles from the stretched bow, carrying forth the arrow. The bowstrings, acting together like a mother holding her child, strike down enemies when loosed, scattering foes with their twanging. The father of many, with many sons, comes together on the battlefield. The quiver, arrows, and all the troops, fastened on his back, prevail when set forth. Standing on the chariot, the skilled charioteer leads the horses forward wherever he desires. The reins display the greatness of the goads, and the mind follows as the traces direct. Strong-handed horses make loud sounds, racing with chariots and advancing against enemies, destroying and dispersing foes in battle. The chariot’s movement is his offering, where weapons and armor are placed. With joyful hearts, all approach the chariot together. The ancestors, strong and valiant, sat at the sweet drink, enduring hardship. Powerful, deep-minded, skilled in arrows, unyielding, heroic, broad, and victorious in bands, they are remembered. The Brahman ancestors, gentle as Soma, are invoked for auspiciousness and protection. May heaven and earth be free from harm, Pūṣan protect from evil, and the upholder of truth guard against the evil-wisher. The beast wears the feathered wing, its tooth is its weapon. Bound with ox-hide, it flies forth when released; where men run together and apart, may the arrows bring protection. Strength is drawn from heaven and earth, might from the trees. Indra’s thunderbolt, wrapped with ox-hide, is offered with the chariot as an oblation. Indra’s thunderbolt, the host of the Maruts, the seed of Mitra, the navel of Varuṇa—accepting this offering, the god is called to take hold of the chariot for invocation. The earth and sky are made to resound, and fame is established everywhere. The drum, together with Indra and the gods, drives enemies far away. The drum resounds with strength and vigor, repelling distress and misfortune. It casts off evil, being Indra’s fist, and resounds mightily. The drum sounds forth with a clear signal, its voice returning again and again. Charioteers, victorious in battle, ride forth with horses, guided by Indra. The animals are assigned to the gods: the black-necked to Agni, the speckled to Sarasvati, the sheep to Meṣī, the brown to Soma, the dark to Pūṣan, the grey-backed to Bṛhaspati, the spotted to Viśvadeva, the red to Indra, the dappled to Marut, the mixed-colored to Indra-Agni, the two with drooping lips to Sāvitr and Varuṇa, the black to Ekasiti, and the piebald to Petva. To Agni, the red-hoofed bull; to Anīkavat, the red-footed ox; to Sāvitr and Pūṣan, the two with drooping lips; the silver-naved are Viśvadeva’s; the two piebald are Tūparu’s; the dappled is Marut’s; the black is Agni’s; the goat is Sarasvati’s; the sheep is Meṣī’s; the piebald is Varuṇa’s. Offerings are made with sacred meters and cups: to Agni, the Gāyatrī with three verses; to Rāthantara, the eight-cup offering; to Indra, the Triṣṭubh with fifteen verses; to Barhata, the eleven-cup offering; to all the gods, the Jagatī with seventeen verses; to the Varūpa, the twelve-cup offering; to Mitra and Varuṇa, the Anuṣṭubh with twenty-one verses; to Vairāja, the nourishing; to Bṛhaspati, the Pankti with thirty-nine verses; to Śākvara, the Caru; to Savitar, the Uṣṇih with thirty-three verses; to Raivata, the twelve-cup offering; to Prajāpati, the Caru; to Aditi and Viṣṇu’s spouse, the Caru; to Agni Vaiśvānara, the twelve-cup offering; to Anumati, the eight-cup offering. Finally, the divine Savitar is invoked to inspire the sacrifice and the lord of sacrifice for good fortune. The celestial Gandharva, bearer of signs, is asked to purify the sign, and the lord of speech is called to grant strength. Thus, the sacred ritual unfolds, with prayers, offerings, and invocations, weaving together gods, ancestors, animals, and men in a harmonious act of worship.