With reverence and precision, the sacrificer begins the sacred rites, calling forth the power of the god Savitṛ, the strength of the Aśvins’ arms, and the guidance of Pūṣan’s hands to blend the offerings. Joined with the waters and the nourishing plants, with the rich juices that flow from them, all that is sweet and abundant is mingled together for the rite. For the one to be generated—life yet to arise—the offerings are united. Some are dedicated to Agni, some to Agni and Soma, all for nourishment and strength. The hot drink, life-giving and pervasive, is spread wide by the lord of the sacrifice, yet Agni is entreated not to harm the skin, and Savitṛ is invoked to cook the offering in the highest heaven. The sacrificer reassures all present: “Do not fear, do not be confused. The sacrifice stands firm, and so may the offspring of the sacrificer be established.” The offerings are dedicated in turn for the third, the second, and the first, honoring each stage. Again, with the impulse of Savitṛ, the arms of the Aśvins, and Pūṣan’s hands, the prepared offering is placed for the gods. It is declared as the right arm of Indra, bristling with a thousand points and a hundred powers, as Vāyu’s sharp energy, a weapon against all foes. Turning to the earth, the sacrificer prays, “O Earth, born for the gods, let me not harm your root, O plants. Return to your enclosure, to the cow-pen. May the sky rain for you.” Savitṛ is asked to bind with a hundred snares, on the highest earth, any who hate or are hated, so that there may be no meeting with them. Again, with humility, the sacrificer prays not to be slain from the place of sacrifice, and repeats the call for the plants to return to their enclosure, for rain from the sky, and for Savitṛ’s binding of enmity. The offering is guarded so that not a drop falls to the sky. With the Gāyatrī, Triṣṭubh, and Jagatī metres, the offering is encompassed—subtle, auspicious, gentle, and pleasant, full of strength and nourishment. The sacrificer recalls how, long ago, the fierce poison was removed from the earth, making her fit for beings. That which is spread with the moon and with offerings, the wise seek and worship. The sprinkling vessels are prepared; they too are weapons against the foe. Now, the sacrificer declares that demons and enemies are driven and burned away. The unsharpened weapon, destroyer of rivals, is anointed for victory in battle, as is the mare, so that victory may be assured. Every element is sanctified: the girdle is for Aditi, the covering for Viṣṇu, dedicated for strength. The tongue of Agni, friendly to the gods, is invoked to be present at every sacred place, for every Yajus. With Savitṛ’s impulse and the sun’s rays, the offering is purified with a flawless strainer. It is radiant, immortal, the abode and name dear to the gods, the inviolable place of sacrifice. The black earth, best for the sacrificial pit, is sprinkled to please Agni. The altar itself is sprinkled, as is the sacred grass, to please the ladles. The covering is for Aditi, the post for Viṣṇu, the wool-soft seat for the gods. Offerings are made to the lord of the earth, the worlds, and all beings. Gandharva Viśvāvasu is invoked for safety, as the enclosure is established for the sacrificer, with Agni invoked by Iḍā. Indra’s right arm is called for protection, and Mitra and Varuṇa are asked to place the enclosure to the north, upholding law and safety. The radiant Agni is kindled as the vītihotra, the great sage presiding at the sacrifice. The kindling is protected by Sūrya from any curse, and the arms of Savitṛ are invoked as the wool-soft seat is spread for the gods. The Vasus, Rudras, and Ādityas are invited to sit. Ghṛtācī, the ladle, is honored by name; her dear radiance is invoked to always remain. She is steadfast, and with her, Viṣṇu is asked for protection of the sacrifice, the lord of the sacrifice, and the sacrificer himself. Agni, victorious in strength, is anointed as he proceeds. Salutations are offered to the gods, svadhā to the ancestors, and the sacrificer prays for good self-control. Clarified butter is brought to the gods without spilling, and Viṣṇu’s stride is respected, so as not to overstep. The sacrificer stands in Agni’s shadow, rich in goods; Agni is the station of Viṣṇu, and here Indra performed his heroic deed, standing upright at the altar. Agni is acknowledged as Hotṛ and messenger; Heaven and Earth are asked to protect him, and as Sviṣṭakṛt, with ghee as their offering for the gods and for Indra, they are invoked to protect. Light joins with light. Indra is asked to place his power in the sacrificer, and the generous one is asked to grant wealth. May blessings be true. The Earth-mother is called to approach and call to the sacrificer. Svāhā to Agni from the Agnīdh. Heaven, the father, is likewise called to approach and call to the sacrificer. At the impulse of Savitṛ, with the Aśvins’ arms and Pūṣan’s hands, Agni is tasted with the tongue. The sacrifice is declared to Savitṛ, to Bṛhaspati, to Brahman. By this, may the sacrifice, the lord of the sacrifice, and the sacrificer be protected. May the mind’s light enjoy the ghee, and may Bṛhaspati extend the sacrifice. May it remain unharmed and may all the gods rejoice. Om, proceed. This is Agni’s kindling; by it, may Agni and all present grow and be filled. Agni, victorious in strength, is anointed as he moves. The sacrificer affirms not rejecting the prosperity of Agni and Soma, nor driving it away by action. Instead, Agni and Soma are asked to drive away those who hate or are hated, by the act of strength. Likewise, the prosperity of Indra and Agni is embraced, and they too are asked to drive away enmity. Offerings are made for the Vasus, Rudras, and Ādityas. May Heaven and Earth be joined, Mitra and Varuṇa bring rain, birds fly forth, and the chariots of the Maruts go to heaven and bring rain. Agni, guardian of sight, is asked to protect vision. Agni is addressed as the god who surrounds with his hands, hiding the enclosure; the sacrificer brings this favor with devotion, so that none may deprive Agni of it. The beloved path of Agni has been drunk. The portions flow together, great and placed on the sacred grass, with the gods as enclosers. All the gods praise the speech; they are invited to sit on the barhis and rejoice. Svāhā to the enclosure. Ghṛtācī, yoked at the yoke, is invoked to drink and bestow favor. With reverence, the sacrificer stands firm in the auspicious part of the sacrifice. Agni, infallible and unaging, is asked for protection from lightning, for prosperity, from evil and ill-will, and to make the sacrificers free from harm. In a good seat, svāhā to the enclosure, to Agni, lord of the assembly, and to Sarasvatī, bestower of glory. Knowledge is invoked: “You are knowledge, by which, O god, you know; become knowledge for the gods and for me.” The gods, knowing the path, proceed. The swift one of the mind is asked to carry the sacrifice and place it in the wind. May the barhis be anointed with the oblation and ghee, with the Ādityas, Vasus, and Maruts. May Indra and all the gods anoint it, and may it ascend to the heavenly sky, svāhā. The ritual asks: “Who releases you? He releases you. To whom does he release you? To him he releases you. For prosperity. You are the share of the Rakṣasas.” May all unite with brilliance, nourishment, strong bodies, and auspicious minds. Tvaṣṭṛ, the gracious giver, is asked to bestow wealth and cleanse all impurity. Viṣṇu strides in the sky, midspace, and earth with the meter of the Jagat; from these realms, may he remove all enmity. From this food and foundation, heaven is reached, and all are united with light. The self-born, highest ray, bestower of radiance is invoked to grant radiance. The sacrificer turns back what is covered of the sun. Agni, lord of the house, is asked to be a good householder, so that the sacrificer too may be good. May the household fires endure a hundred winters. Again, what is covered of the sun is turned back. Agni, lord of vows, is told: “I have observed the vow; I have accomplished it—grant me that. This I am, just as I truly am.” Finally, offerings are made to Agni, carrier to the ancestors, and to Soma, lord of the ancestors. The demons and evil spirits that dwell at the altar are driven away, and the rite is complete.