In the sacred gathering of ritual, the Hotṛ—the priest who invokes and offers—stands ready to begin the worship. He calls upon the Lord of the Forest, bound with the strongest and most splendid cord, seeking the beloved abodes where the gods receive their offerings: the Aśvins for the goat, Sarasvatī for the sheep, Indra for the bull, and the dear places of Agni, Soma, Savitṛ, Varuṇa, and all the gods who delight in clarified butter. The Hotṛ prays that, in these cherished realms, the offerings may be brought forth abundantly, as prepared and praised, so the divine Lord of the Forest may be pleased. The call goes forth: "O Hotṛ, offer!" Next, the invocation turns to Agni, the maker of proper offerings. The Hotṛ beseeches Agni to accept the dear abodes prepared for each deity—the goat offering for the Aśvins, the sheep for Sarasvatī, the bull for Indra, and the sacred seats for Agni, Soma, Savitṛ, Varuṇa, and the Lord of the Forest. May Agni, invoked and worshipped, grant food and satisfaction, and may Jātavedas, the knower of all, be pleased with the oblation. Again, "O Hotṛ, offer!" The sacred grass, dedicated to Sarasvatī, is spread for Indra and the Aśvins, shining like the light of the eye. Upon this grass, power is placed for the possessor of wealth, so that abundance may be gained. The gods are invited to enjoy the offering. The divine doors—Aśvins, healers, Indra, Sarasvatī—are likened to breath and strength. They place power for the seeker of wealth, so prosperity may flow. The call resounds: "May they enjoy. Offer." The dawns, with the Aśvins, Indra the well-knowing, and Sarasvatī, are invoked. Like strength and speech, they place power for the possessor of wealth, so that abundance may be attained. Sarasvatī, the enjoyer, the Aśvins, and Indra have increased in divine potency. Like hearing and fame, they place power for the possessor of wealth, offering prosperity. The nourishing gods, rich in yield, are invoked for Indra, Sarasvatī, and the healing Aśvins. Like brightness and light within the heart, their offerings place power for wealth and its attainment. The gods, their physicians, the Hotṛs, Indra, and the Aśvins, together with Sarasvatī and the exclamation vaṣaṭ, place energy and thought for the possessor of wealth, so prosperity may be gained. Three divine ones—Aśvins, Iḍā, Sarasvatī—are invoked. Like sap in the navel, they place power for Indra and the seeker of wealth, bestowing abundance. Indra, Naraśaṃsa, Trivarūtha, with Sarasvatī and the Aśvins, are borne on the chariot. Tvaṣṭṛ, the immortal origin, places seed and form for Indra and the possessor of wealth, granting prosperity. The Lord of the Forest, golden-leaved and well-fruited, with the gods, the Aśvins, and Sarasvatī, is cooked as honey for Indra. Like vigor, speed, and radiance, he places powers for the seeker of wealth. The sacred grass, spread for the waters, the Aśvins, Sarasvatī, and Indra, becomes a pleasant seat. For the queen and mastery, the grass places power for wealth and its attainment. Agni, the proper offerer, worships the gods fittingly: the Hotṛs, Indra, Aśvins, Sarasvatī, Agni, Soma, Savitṛ, Varuṇa the healer, the Lord of the Forest, and all gods who drink clarified butter. Agni, as Hotṛ, places fame, nourishment, honor, and self-power for the possessor of wealth. On this day, the sacrificer chooses Agni as Hotṛ, cooking portions and sacrificial cakes, binding the goat for the Aśvins, the sheep for Sarasvatī, the bull for Indra, and pressing Sura and Soma for the Aśvins, Sarasvatī, and Indra the well-knowing. The Lord of the Forest is now ready for offering: the goat for the Aśvins, the ram for Sarasvatī, the bull for Indra. These portions of fat are cooked well. The gods grasp them, growing with sacrificial cakes. The Aśvins, Sarasvatī, Indra, the gods, and the Soma-drinkers fill the offerings. The Hotṛ is recognized as the Ṛṣa, offspring of Ṛṣis, chosen by the sacrificer among many. The sacrificer declares, "This is my precious wealth among the gods." He prays: "O gods, grant us divine gifts; instruct and protect us." The Hotṛ, inspired by the Guru, is sent forth for auspicious speech, reciting sacred hymns. The offerings continue, invoking brilliance, purity, immortality, and the giver of life. The sacrificer places the offering by the impulse of Savitṛ, the arms of the Aśvins, and the hands of Pūṣan. The cord of truth, ancient and revered, is grasped in the assemblies of the wise. May she, who has become ours in the pressed Soma, be the companion of truth, running with Saramā. Speech, the world, the guide, the supporter—all are invoked. Agni Vaiśvānara is called to spread forth, invoked with svāhā. For the gods and Prajāpati, the horse is broken, bound, and offered, seeking prosperity. The offering is sprinkled for Prajāpati, Indra and Agni, Vāyu, and all the gods. Whoever wishes to harm the horse, Varuṇa strikes down, whether mortal or dog. Svāhā is offered to Agni, Soma, the joy of the waters, Savitṛ, Vāyu, Viṣṇu, Indra, Bṛhaspati, Mitra, and Varuṇa. Further, svāhā is offered to those who make the hiṅkāra sound, those who respond, those who cry and answer, those who bellow and answer, to fragrance, to the one who smells, sits, sits near, assembles, leaps, sits, lies down, sleeps, wakes, calls, awakens, stretches, moves, gathers, is present, goes, and sets out. The invocation continues: svāhā to those who go, run, drive away, leap up, root, are rooted, sit down, rise, are swift, strong, turn, have turned, shake, are shaken, listen, hear, look, are seen, are observed, blink, eat, drink, urinate, do, and have done. The prayer turns to Savitṛ: "We meditate on the adorable radiance of Savitṛ, may he inspire our thoughts." He is called upon for prosperity, knowing the path of the gods. His great understanding and generous favor are sought, as is the wisdom and all-divine blessing. Agni is praised and awakened, immortal and kindled, to bear offerings among the gods. As swift messenger and bearer of offerings, Agni fulfills prayers with thought. He is placed at the forefront, called upon to bring the gods here. The Purifying One is lauded for generating the sun, distributing waters, delighting in cows, and rejoicing with Purandhi. The horse, mighty through its mother and father, is called a steed, charger, swift one, stallion, and leader. It is a traveler and a child, coming to the protection of the Ādityas. The guardians of the quarters protect the horse, sprinkled for sacrifice. Here is joy, delight, firmness, and self-firmness. Svāhā. The offering continues to Kāya, Kasmai, Katamasmai, to Mind, Prajāpati, Consciousness, the Knower, Āditya, Sarasvatī in her many forms, Pūṣan the path-finder and leader, Tvaṣṭṛ of many forms and strength, and Viṣṇu the all-pervading and radiant. May every mortal seek the friendship of the divine leader, strive for wealth, and choose glory for prosperity. Svāhā. A prayer is offered for the birth of a Brāhmaṇa endowed with Vedic brilliance in the Brāhmaṇa lineage, a heroic and skilled charioteer in the royal class, a milking cow, bull, swift horse, chariot-driving woman, victorious youth, champion in the assembly, and a strong son for the sacrificer. May rain fall as desired, plants ripen, and welfare and sustenance be secured. Svāhā is offered to Prāṇa, Apāna, Vyāna, sight, hearing, speech, and mind. Finally, svāhā is offered to all directions: eastern, south-eastern, southern, south-western, western, north-western, northern, north-eastern, upward, and downward—completing the circle of offerings and prayers, embracing all realms and all life.