In the sacred ritual, the divine waters are invoked—pure, well-filtered among the gods. They are asked to carry away all impurities, so that those who participate may themselves become purifiers, cleansed and uplifted. The ritual proceeds with a profound act of purification: every aspect of the participant—speech, breath, sight, hearing, navel, generative organ, anus, and conduct—is purified, sanctified for the sacred work ahead. There is a prayer that the mind, speech, breath, sight, and hearing be filled—filled with purity, filled with release from all that is harsh or settled within. Peace is sought for the days, and the herbs and sacred powers are called upon to protect, not harm, those involved. The Rakṣasas, forces of darkness and impurity, are addressed directly. Their portion is cast away, banished to the lowest depths. The ritualist stands unafraid, driving away these forces, covering heaven and earth with ghee, invoking the wind and Agni to know the clarified butter for the sake of svāhā, sending the offering to the upward-moving wind. Again, the waters are implored: carry away all faults and impurities—deceit, falsehood, curses uttered without fear. May the waters free the sacrificer from sin, and may the purifier release them. The ritual seeks union: mind with mind, breath with breath. Agni’s fire is asked to accept the offering; the waters, wind, and Pūṣan strengthen the participant, and hatred is banished far away. The purifiers of ghee and fat are invited to drink; the oblation is offered to all directions—east, west, intermediate, further, special, and upward—with svāhā. Indra’s breath and upward-breath are invoked to shine and be established in every limb, while Tvaṣṭṛ is called to bring abundance and splendor in all forms. Companions are invited for help, and may mother and father rejoice. Offerings are sent to the ocean, midspace, Savitṛ, Mitra and Varuṇa, day and night, the meters, heaven and earth, the sacrifice, Soma, the divine sky, and Agni Vaiśvānara, all with svāhā. The mind is placed in the heart; smoke is sent to heaven, light to the sun, and the earth is filled with ashes. A plea is made not to harm the waters or the plants. Varuṇa is asked to release from any offense, even if a cow was called unfit or if Varuṇa was invoked in an oath. May waters and plants be friendly to those who are friendly, unfriendly to those who are hostile. The waters, rich in oblation, are invoked; the god at the sacrifice is rich in oblation, and may the sun also be rich in oblation. The participant is seated in the house of Agni, the serpent, at the sacrificial seat, sharing portions with Indra, Agni, Mitra, Varuṇa, and all the gods. Those aligned with the sun are asked to support the sacrifice. Offerings are made to the heart, mind, sky, and sun, raising the sacrifice upward to the gods in heaven as the priest. King Soma is called to ascend to all people, and all people to ascend to him. Agni, the waters, the divine goddesses of the altar, the stones, and Savitṛ are all invoked to hear the offering. The divine waters, their offspring, and the wave full of oblation are asked to give their exhilarating gifts to the gods, the divine ones, those who drink the bright, to whom they belong. The ploughman is led forth with the imperishability of the ocean; waters unite with waters, plants with plants. Agni is praised for protecting mortals in battle and favoring them in contests for wealth—such a one becomes the possessor of enduring riches. With the impulse of Savitar, the arms of the Aśvins, and the hands of Pūṣan, the offering is placed. The sacrifice is made pleasing for Indra, with the highest strength of the purifier, powerful, sweet, full of nourishment. Satisfaction is sought for mind, speech, breath, sight, hearing, self, offspring, cattle, and groups, with a plea not to be left unsatisfied. Offerings are made for Indra, the wealthy, the Rudra-possessing, the Āditya-possessing, the destroyer of foes, the eagle, the Soma-bearer, Agni, and the increaser of wealth. Soma’s light in heaven, earth, and midspace is invoked to grant wide wealth to the sacrificers. Strong, obstacle-destroying goddesses, consorts of immortality, are called upon to lead the sacrifice and drink the Soma. Dhiṣaṇā is asked to place strength, to grant and bestow it, and sin is destroyed—not Soma. All directions—east, west, north, below—are called to run toward the offering. The mother is invited forth, and the enemy is to be known. Indra, most mighty, is praised as the sole bringer of peace to mortals; there is no other helper like him. The powerful one is called to purify himself for the lord of speech, cleansed by two bright hands, for the gods among whom he has a share. Soma is invoked to make the offerings sweet, and whatever name of his has awakened among the Soma-receivers is honored; the wide midspace is followed. Consecration is made for all divine and earthly senses, with Tvaṣṭṛ asked to fashion the mind. Offerings are made to Sūrya, the gods, the Marīcis, and the divine portion; what is theirs is true. The one above is struck down, broken—phaṭ. Offerings are made to prāṇa and vyāna. The offering is taken up for approach; the generous one is asked to restrain within and protect the Soma, worshipping for wide wealth. Heaven and earth, the wide midspace, and all gods, both near and far, are placed within, rejoicing together. Again, consecration is made for all divine and earthly senses, Tvaṣṭṛ is invoked to fashion the mind, and offerings are made to Sūrya, the gods, the Marīcis, and udāna. Vāyu is invited, adorned and pure-drinker, with a thousand troops, all-choosing, to come and take the intoxicating draught. Indra and Vāyu are called to come with favor to the pressed draughts; the drops long for them. The seat is prepared for both together. Mitra and Varuṇa are invoked, increasers of truth, to receive the pressed Soma; the call is made for their approach, and their seat is prepared for the keepers of truth. May companions rejoice in wealth, the gods accept the offering, and the cows thrive; Mitra and Varuṇa are asked to grant the ever-yielding cow. The Aśvins are praised for their sweet whip that brings forth pleasant speech and fosters the sacrifice; their seat is prepared for those who delight in sweetness. The ancient, foremost, all-encompassing, eldest, seated on sacred grass, knowing the light, nourishing the people, swift and victorious, is received for the eunuch; the seat is prepared to guard virility. The eunuch is purified, and the gods who drink the bright one are asked to favor him. The abode of the bright one is established. The mighty one, generating heroes, surrounds the sacrificer with prosperity, shining in heaven and earth with radiant brilliance. The eunuch is removed; the abode of the bright one remains. Soma is invoked to grant unbroken strength, heroic power, and abundant wealth; this is the first, universal preparation, with Varuṇa, Mitra, and Agni as the foremost. Bṛhaspati is the first, the wise one; pressed Soma is offered to Indra with svāhā. The officiants are called to enjoy the sweet offerings, well-pleased and well-invoked with svāhā. Agni is unharmed. Thus, through invocation, purification, offering, and praise, the ritual unfolds—a journey of sanctification, union, and blessing, where the divine is honored and the sacrificer is uplifted, surrounded by the favor and strength of the gods.