In the sacred rite, every element reveals its deeper form and purpose. The consecration itself takes the shape of grass, simple and pure, while the signs marking the journey are seen in the tender shoots. The act of purchase is none other than Soma, whose grains are sweet as honey. Hospitality finds its expression in the monthly offering, and the naked ascetic embodies the form of the great hero. The upasad rites, lasting three nights, are celebrated as the offspring of the gods. When Soma is purchased, it is poured out in a stream, an offering flowing forth. The nourishing medicines—milk—are drawn for the Ashvins, for Indra, and for Sarasvati. The seat prepared is a royal seat, and the altar itself becomes the vessel for the offering. Between the upper altars is the form of the healer, tending to all needs. Each element is joined in sacred unity: altar to altar, sacred grass to sacred grass of strength, post to post, and fire led by fire, all harmoniously linked. To the source of sovereignty, to its very navel, one offers reverence, praying that neither may harm the other. Varuna, upholding the vow of ghee, has taken his place among the dwellings, bestowing sovereignty with good purpose and protecting from death and destruction. The ritualist sprinkles with the impulse of the divine Savitar, with the arms of the Ashvins, and the hands of Pushan. The medicines of the Ashvins grant brilliance and Brahmanic radiance; those of Sarasvati bestow heroism and nourishment; the power of Indra brings strength, beauty, and fame. In the midst of the rite, the question arises: “Who are you? Which are you? For whom, for what are you?”—addressed to the auspicious, praiseworthy, and true king. May the head be glory, the mouth fame, the hair and beard radiant; the breath as king, immortal; the eye as overlord, and the ear radiant. May the tongue be auspicious, speech great, mind sovereign, anger self-controlled, and radiance bright. May joy and delight fill the being, with strength in fingers and limbs, Mitra’s presence, and strength abiding. May the arms hold power and vigor, the hands act with valor, the self be noble, and the chest steadfast. The back is the realm, the abdomen support, shoulders and neck firm, hips stable, thighs, knees, and shanks strong—may all limbs be protected everywhere. The navel is the seat of discernment, the anus the place of purification. Joy and supreme joy dwell in the generative organs, with fortune and prosperity. Through shanks and feet, one stands established in righteousness, as a king among the people. Standing firm, the ritualist is grounded in the realm of nobility, among horses, among cows, in every limb, in the self, among breaths, in nourishment, in heaven and earth. The gods—three, eleven, thirty-three—together with Brihaspati as priest and the power of Savitar, all the beneficent deities, are invoked for protection. The first is joined with the second, the second with the third, the third with truth; truth with truth, sacrifice with sacrifice, yajus with yajus, sama with sama, ṛc with ṛc, with all the chants and offerings, so that all desires may be fulfilled. “Earth, svāhā!” is uttered. May the hair express readiness, the skin humility and approach, the flesh be acquisition of wealth, and the bones and marrow be reverence. If any offense has been committed against the gods, Agni is invoked to release from all such sin and misfortune. By day or by night, if there are offenses, may Vāyu release from sin. Whether awake or asleep, Sūrya is called upon for release from sin and misfortune. For whatever offense is committed—in the village, forest, assembly, in the senses, among the lowly or the noble, or in the matter of one’s own duty—may it be removed. In the waters, O Aghnyā and Varuṇa, impurity is addressed; Varuṇa, remover and cleanser, is invoked to free from sin done by gods and mortals, to protect from harm. May the heart be in the ocean’s depths, herbs and waters enter and be friendly, unfriendly only to those who hate or are hated. As one is released from a fetter, as sweat is cleansed after bathing, as clarified butter is purified by a strainer—so may the waters cleanse from impurity. From darkness, the ritualist rises to behold the higher light, reaching the divine Sun among the gods, the supreme radiance. Approaching the waters, their essence is joined; they are rich in milk, and to them the prayer is made for brilliance, offspring, and wealth. “May you be kindled, may we kindle you. You are the fuel, you are the radiance; place radiance in me. May earth, dawn, and sun be in harmony; may the whole world be united. May I become the universal fire’s light and enjoy abundant desires. Earth, svāhā,” the priest proclaims. Kindling is placed upon Agni, lord of vows; in him are placed the vow and faith. The consecrated one kindles Agni, seeking the world where Brahman and Kshatra walk together in harmony—a holy world, full of wisdom, where the gods dwell with Agni. Where Indra and Vāyu walk in harmony, there is holiness, wisdom, and no discord. The sacred fibers are joined, rough with rough; the fragrance guards the Soma, and the unfailing essence brings exhilaration. The ritualists pour and sprinkle all around, purifying the tawny, intoxicating drink. Questions are posed between the offering and the offerer. Indra is invoked to enjoy the morning offering—the grain-filled, the mixed with gruel, the cake-bearing, the hymn-accompanied. The Maruts are called to sing to Indra, the slayer of Vṛtra, by whom the gods, grown in truth, generated the light for the ever-awake god. The Adhvaryu brings pressed Soma with stones, filtering and purifying it for Indra to drink. The lord of beings, in whom all worlds are established, is invoked—by his power, the offering is taken. The offering is received for the Ashvins, Sarasvati, Indra, and Sutrāman; their seat is prepared. May breath, downward breath, sight, and hearing be protected; may speech be all-healing, and the mind united. Of what is made and invoked by the Ashvins, Sarasvati, Indra, and Sutrāman, the ritualist partakes, completing the sacred cycle of offering, purification, and unity with the gods.