In the sacred space of sacrifice, the waters—rich with offerings—are summoned, their abundance mirrored in the god who presides over the ritual. May the sun, too, be filled with the essence of oblation. Within the house of Agni, the serpent, at the sacrificial seat, the offering is placed. It shares in the portions of Indra and Agni, Mitra and Varuṇa, and indeed, all the gods. Those who accompany the sun, or with whom the sun abides, are called to uphold the sacrifice. The offering is made to the heart, to the mind, to the sky, and to the sun. As the priest, the invocation is to raise the sacrifice upward, delivering it to the gods in heaven. King Soma is invited to ascend among all people, and all people are urged to ascend to him. May Agni, newly kindled, hear the invocation, as do the waters and the divine goddesses of the altar. May the wise stones recognize the sacrifice, and may Savitṛ, the god, hear the call—svāhā. The divine waters, their offspring, and the exhilarating wave, full of oblation, are asked to deliver their gifts to the gods—to those who drink the bright, to whom they belong—svāhā. The ploughman is led forth with the imperishability of the ocean. May waters unite with waters, and plants with plants. Agni is praised: among mortals, whomever he protects in battle or favors in contests for wealth, that one becomes the possessor of enduring riches—svāhā. With the impulse of Savitar, the arms of the Aśvins, and the hands of Pūṣan, the offering is placed. It is urged to roar deeply, making the sacrifice most pleasing for Indra. With the highest strength of the purifier—powerful, sweet, and nourishing—the offering is called to be satisfied, renowned among the gods, fulfilling the sacrificer. The prayer asks for satisfaction: of mind, speech, breath, sight, hearing, self, offspring, cattle, and groups—never to be left unsatisfied among them. Offerings are made for Indra, for the wealthy, for those with Rudra, for Indra again, for those with Āditya, for Indra the destroyer of foes, for the eagle, for the Soma-bearer, for Agni, and for the increaser of wealth. Soma is invoked: whatever light he possesses in heaven, on earth, or in the wide midspace, may that grant vast wealth to the two sacrificers, and may it be declared for the gift. Strong and praised for their gifts, the goddesses—consorts of immortality—are called to lead the sacrifice and drink the Soma. Dhiṣaṇā is reassured: not to fear or be confused, but to place strength. With wisdom, may strength be granted and bestowed; sin is destroyed, not Soma. All directions—east, west, north, below—are summoned to run toward the offering. The Mother is called forth, and the enemy is to be known. Indra alone, most mighty, brings peace to mortals; there is no other helper like him. These words are spoken to him, the generous one. Soma is purified for the lord of speech, cleansed by two bright hands. The god is purified for the gods, among whom he has a share. May the offerings be made sweet. Whatever name of Soma has awakened among the receivers, to that Soma, for Soma, svāhā, svāhā. The wide midspace is followed. The offering is consecrated for all divine and earthly senses. May Tvaṣṭṛ fashion the mind. Svāhā to the good-born, for Sūrya. To the gods, to the Marīcis, to the divine portion, whatever belongs to them is true. The one above is struck down, broken—phaṭ. To prāṇa, to vyāna. The offering is taken up for approach. The generous one is to restrain within and protect Soma. Worship is for wide wealth. Within the offering, heaven and earth are placed; within, the wide midspace. Together with gods, both near and far, there is rejoicing within the generous one. Again, the offering is consecrated for all divine and earthly senses. May Tvaṣṭṛ fashion the mind. Svāhā to the good-born, for Sūrya. To the gods, to the Marīcis. To udāna. Vāyu is called: adorned, pure-drinker, with a thousand all-choosing troops. The intoxicating draught is brought, whose first drink Vāyu has taken. To Vāyu. Indra and Vāyu are invited to the pressed draughts; the drops long for them both. The offering is taken up for approach, to Indra and Vāyu. This is their seat, placed together for them. Soma, pressed for Mitra and Varuṇa, increasers of truth, is offered. May the call be heard. The offering is taken up for approach, to Mitra and Varuṇa. May the sacrificers, with their companions, rejoice in wealth; may the gods accept the offering, and the cows thrive. Mitra and Varuṇa are asked to grant the ever-yielding cow; their seat is placed for the keepers of truth. The Aśvins are invoked: their whip is sweet, bringing forth pleasant speech, fostering the sacrifice. They receive the offering; their seat is placed 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, growing among those who serve, is received for the eunuch. The seat is placed to guard virility. The eunuch is purified. May the gods who drink the bright one favor him; he is invincible. The mighty one, generating heroes, surrounds the sacrificer with prosperity, shining in both heaven and earth with radiant brilliance. The eunuch is removed; the abode of the bright one remains. Soma is asked to grant unbroken strength, heroic power, and abundant wealth. That is the first, universal preparation; Varuṇa, Mitra, and Agni are foremost. Bṛhaspati is the first, wise one; therefore, the pressed Soma is offered to Indra with 'svāhā.' May the officiants enjoy the sweet offerings, well-pleased and well-invoked, with 'svāhā.' Agni is unharmed. The offering is received; it belongs to the Ādityas. For Viṣṇu's wide stride, this Soma is theirs; it is to be protected, unharmed. Indra is never weak; he is united with the worshipper. By approach, the generous one's gift is sought from the god. The offering belongs to the Ādityas. The offering never abandons; it guards both births. May the fourth Āditya's pressing reach immortality in heaven. It belongs to the Ādityas. The sacrifice approaches the favor of the gods; may the Ādityas be merciful. May their favorable thought remove distress and grant the best path. The offering belongs to the Ādityas. Vivasvat and Ādityas are given their Soma seat; they are invited to delight in it. May men place faith in their words; when the couple receives blessings, the son is born, gains wealth, and prospers daily in the house. Savitar is asked to grant prosperity today, tomorrow, and each day; for the dwelling of prosperity, may the prayer make the sacrificers sharers in prosperity. The offering is received; it belongs to Savitar, remover of evil. That removal is to be placed in the sacrificer. The sacrifice and its lord are to be strengthened, for fortune, for Savitar. The offering is received; it is well-protected, firmly established, with great milking. Homage is paid. It belongs to all the gods. Its seat is placed for all gods. The offering is received; it belongs to the pressed Soma of Bṛhaspati, to Indra the powerful, the husbandly grahas. The sacrificer is above and below; whatever is in the midspace is the father. The sun is seen on both sides; the highest secret of the gods is seen. Agni, with his spouse and Tvaṣṭṛ, is invited to drink Soma—svāhā. Prajāpati, vigorous and bearer of seed, is asked to place the seed in the sacrificer. Of Prajāpati, the vigorous seed-bearers, may the sacrificer partake of the seed. Thus, the sacred ritual unfolds, invoking the gods, the powers of nature, and the cosmic order, weaving together oblations, prayers, and blessings for prosperity, strength, and fulfillment.