The earth, vast and beautiful, stretches wide, rich with ghee and abundance, nurturing all beings. By the unchanging law of Varuṇa, heaven and earth stand firm, ageless, and ever fruitful, supporting the endless cycles of life. Yet, in this world, there are those who stand as rivals. Indra and Agni are called upon to drive them away, while the Vasus, Rudras, and Ādityas descend from above, touching the adversaries and rendering them powerless, so they become subject to the king. The Aśvins are invited, accompanied by the eleven gods, to partake in the honeyed offering. Their blessings are sought: to grant long life, remove obstacles, cleanse all sins, and dispel hatred, so that unity may prevail. This praise rises next to the Maruts, and the song is dedicated to the noble Māndārya, with a prayer that these blessings be bestowed upon our bodies, that we may know our people and be granted long-lived descendants. In unity, the seven divine sages, wise and following the path of those before, come together with united praise, meter, and measure. Like skilled charioteers, they grasp the reins of wisdom. The prayer continues for long life, brilliance, wealth, and the growth that springs from plants, wishing that radiant gold may enter and bring victory. The might of the gods is unsurpassed by demons or spirits—this is their primal, first-born power. Whoever bears the Dakṣāyaṇa gold is granted long life among gods and men alike. Just as the Dakṣāyaṇas, with good intent, once bound gold for Śatānīka, so now is it bound for oneself, wishing for a hundred autumns of strong and enduring life. Ahi Budhnya, the unborn, the one-footed, the earth, and the ocean are invoked to hear these prayers. All the gods, upholders of truth, are called upon to protect with praised hymns and wise words. Songs anointed with ghee are offered to the Ādityas and the ancient kings, with the tongue praising Mitra, Aryaman, Bhaga, mighty Varuṇa, Dakṣa, and Aṃśa, that they may listen. Within the body, seven sages are established, ever guarding against negligence, while seven energies traverse the world of sleep. There, two gods—ever wakeful, presiding over the sacrifice—remain untouched by sleep. The Lord of the Sacred Word is invoked to arise, with the Maruts and swift Indra called to join in devotion. Now, the Lord of the Sacred Word utters a chant worthy of hymn, wherein Indra, Varuṇa, Mitra, and Aryaman have made their abodes. This Lord is the guide of the hymn, asked to awaken its offspring and make it flourish. All that is auspicious and protected by the gods is sought, as is the power to speak greatly in assembly, blessed with good sons. The prayer turns to the one who encompasses all, the maker and father—O Lord of food, grant us sustenance. May the evil and unfriendly be sent far away, out of the gods’ favor, for this world belongs to the one who has performed the sacred rite. By days, nights, and twilights, may Yama assign a resting place. Savitṛ is asked to grant a place on earth, and for cows to be yoked for the sacrificer. Vāyu and Savitṛ are invoked for purification, with Agni’s brilliance and Sūrya’s radiance releasing the cows. The seat is under the aśvattha tree, dwelling made on its leaf, nourished by cows, bringing renewal. Savitṛ is asked to draw the bodies back to the mother’s lap, and the earth is implored to be gracious. In Prajāpati, in the divine realm, in the watery world, the soul is placed, seeking the waters’ cleansing power. Death is addressed: go far, follow your own path, different from the gods’. The request is made that no harm come to offspring or heroes. Peace is invoked from the wind, from radiance, from bricks, and from earthly fires—let none bring harm. May all directions and waters be auspicious, rivers and midspace favorable. The stone-laden one moves onward, and all are urged to strive together, to arise, to cross over, casting away inauspiciousness and carrying only auspicious prizes. Sin, guilt, evil, and misfortune are sent away; the remover of impurities is asked to banish evil dreams. May waters and plants be friendly to us, and unfriendly to those who hate us. The bull, the fragrant one, is taken for well-being, and Agni, like Indra among gods, is asked to guide across. Emerging from darkness, the seekers behold the higher light—the Sun, god among gods, the highest light. A boundary is set for the living, not to be crossed by another for their own purpose, so that all may live a hundred full autumns, keeping death far away as if by a mountain. Agni is invoked to purify lifespans, to bring radiant light, strength, and nourishment, and to drive away all evil and misfortune. Agni, long-lived and growing with offerings, shining with ghee, is asked to become so, to protect all like a father his sons, after drinking the sweet, delightful milk. The cow and Agni are led around, establishing fame among the gods—none can overcome the one so blessed. The flesh-eating Agni is sent far away, to Yama’s realm, while the other Jātavedas remains to knowingly carry offerings to the gods. The omentum is carried by Jātavedas to the Fathers, wherever they dwell in the farthest region, streams of fat flowing to them, and their true blessings bowing to the living. The earth is asked to be gentle, firm, and a secure resting place, to grant wide protection and drive away all burning evils. From earth is one born, and from him another may be born again, ascending to the heavenly world. Svāhā. The Ṛc is sought as speech, the Yajus as mind, the Sāman as breath, along with sight and hearing. May speech, strength, and mighty vigor be present, together with inhalation and exhalation. Any gap in eye, heart, or mind is asked to be filled by Bṛhaspati, for the Lord of the world to bring well-being. Earth, atmosphere, and heaven are invoked, and the adorable radiance of Savitṛ, the god, is meditated upon, that he may inspire thoughts. Finally, the question is asked: by what wondrous favor does our ever-growing friend become present to us, and by what most powerful aid is he chosen?