In the assembly of seekers and sages, the invocation rises first to Rudra, the brown-hued, mighty, and wise deity. Revered as a god who brings no harm, Rudra is called to awaken and hear the prayers, so that the speakers may stand strong and speak greatly among men. Then attention turns to the Maruts, the powerful storm gods, whose strength pours forth like wild beasts unleashed. Shining with energy, they sweep away darkness as blazing fires, swift and radiant. Their arrival brightens the horizon, streaking the sky with light and flashing like showers of lightning. It is told that Rudra, with his golden breast, was born from Prishni’s shining udder, and the Maruts, his companions, rush forward like horses in battle, their horns sounding, adorned with golden ornaments, roaring as they drive their spotted steeds with united purpose. These Maruts, ever youthful, traverse all worlds unhindered, companions of Mitra, firm and swift in their actions, riding their spotted horses. Their shining vision spreads everywhere, with fuel, cows, nourishing milk, travelers, and paths; like swans united in purpose, they come to their sisters for the delight of honey. The Maruts are called to come together, as men gather to praise at sacrifices, to nourish the cow at her udder like a horse, and to grant wisdom and strength to worshippers. The prayer asks for the prize-winning chariot that brings hymns day by day, for food to singers, strength to people, prosperity, safety, and unconquerable power. Whenever the Maruts, with golden breastplates, harness their horses to their chariots, generous Bhaga pours forth abundant sustenance for those who offer reverent oblations, like a cow nourishing her calf in her stalls. If any mortal enemy, hostile and fierce, threatens, the Maruts are invoked to protect from harm, to turn away the foe, to destroy the threat with their power and deeds, under Rudra’s guidance. Their marvelous approach is praised—their drawing forth of nourishing streams from Prishni’s udder, their ever-youthful vigor, their triple strength that invigorates the aged and weak. These mighty Maruts are invoked at Vishnu’s offering, golden-hued, crowned, radiant, dwelling in the heights, sought through sacred chants for their favor. It is remembered that these ten-powered ones first awakened the sacrifice, inspiring at dawn, like the lovely Ushas, adorned with red, filling the world with light and the radiance of cows. With the earth, with red and shining adornments, the Rudras have grown strong in the abode of truth, moving swiftly, assuming a splendid and beautiful form, full of brightness. With reverence and praise, the assembly approaches these great protectors, invoking them for aid, as Trita once did, turning back five priests for help. The Maruts are asked to carry the needy across distress, to free the worshipper from harm, to let their favor approach, their goodwill coming near like a cow to her calf, bringing joy. Now, the hymn turns to the offspring of the waters. The speaker approaches, eager for strength and eloquence, praying that the streams of speech be fruitful. The offspring of the waters is asked for favor, for he delights in beautiful forms. The hymn, well-crafted and heartfelt, is spoken so the wise may know; by the greatness of this sun-born offspring, the noble one, all worlds are created. The rivers, some joining, some flowing apart, all fill the same channel, surrounding the radiant offspring of the waters. Young women, shining, circle the youthful one, cleansing him; he shines for the kindler, with bright flames and powerful streams, offering clarified butter in the waters. Three goddesses, tireless, prepare food for him, moving skillfully in the waters as he drinks the sweet nourishment of his ancient mothers. Here is the birth of the horse and the sun; the prayer asks for protection from harm and discord, for unity among clans, and for the unassailable one to shine so falsehood and hostility vanish. In his own house, whose cow yields abundantly, the offspring of the waters enjoys his own sustenance and eats good food; shining within the streams, he appears for the giver of wealth. Pure and divine in the waters, he shines endlessly and widely; from him all beings are born, and plants grow with their offspring. He stands upright in the lap of the rivers, clothed in lightning; his greatest majesty is carried by the golden-colored swift ones who circle around him. Golden in form and radiance, seated in the golden womb, he gives golden food to those who approach him. His face and lovely name ever increase, worthy of praise—the grandson of the waters, kindled by the well-adorned young women, offering ghee. To him, the support and companion of many, sacrifices, reverence, and oblations are offered. The summit is cleansed, offerings are made, food is placed, and hymns honor him. As the bull, he generated the embryo within them; as a child, he nourishes it, cherished by his mothers. The son of the waters, unblemished, enters here as if with another body. In his highest place, ever shining with libations, the waters flow around him, carrying ghee as food for the offspring, by their own acts, surrounding the mighty one. The prayer concludes: may Agni be brought to a good dwelling for the people, to generous praise for the bountiful; may all that is auspicious, protected by the gods, be ours; may we speak greatly in the assembly, strong in men. The story continues with the ritual of soma. For Vasiṣṭha, the men pour forth the waters, milking them with channels and stones; Indra is called to drink the well-offered soma, acclaimed with svāhā and vaṣaṭ, first from the hotṛ, as lord. Blended with sacrifices, speckled steeds, spears, shining and anointed, the sons of Bharata take their seat on the sacred grass and drink soma from the potṛ, men of heaven. The gracious ones are called to come, sit on the sacred grass, and be victorious, rejoicing and delighting in soma, with Tvaṣṭar and the divine generations, a joyful company. The gods are invited to enjoy, to sit always in the three seats, to accept the soma poured out, to drink the honeyed one from the Agnīdh’s portion, and be satisfied with their share. This is the strength of their form, increasing manliness, power, and vigor placed in their arms; for them is the pressed soma, the offering, taken from the brāhmaṇa and drunk to satisfaction. Both are asked to accept the sacrifice, to heed the invocation, seated as Hotṛ, following ancient announcements; to the kings, reverence is offered, and they are invited to drink the honeyed soma from the proclaimer. The Hotṛ rejoices in the oblation, desiring soma; the Adhvaryus pour the full libation for him. Therefore, Bharata is asked to give as he wishes, to drink soma from the Hotṛ, bestower of wealth, in due order. Whom was invoked before is invoked again—the giver who bears the name; he is asked to drink the honeyed soma, pressed by the Adhvaryus, from the Potṛ, bestower of wealth. May the fires be kindled, by which the Lord of the Forest proceeds uninjured, gracious for long life, with protection. He is asked to drink soma from the Neṣṭṛ, bestower of wealth, in due order. Thus, the assembly’s prayers and praises flow, invoking the mighty gods, seeking their favor, protection, and blessings, so that strength, unity, prosperity, and eloquence may flourish among men.