If darkness has enveloped you, as if you were caught in a net, let all such spells and snares be destroyed; we send you back to your maker, freeing you from their grasp. May every spell, every snare, and the one who casts them against our people be shattered. O spell, perish and depart from here; strike down those who weave these spells. Just as the sun breaks free from darkness, as night yields to the signs of dawn, so do I cast off all evil and the spell that has been made, just as an elephant shakes dust from its body. Turning to the mystery of creation, questions arise: By what was the heel of a man brought forth? By what was the flesh gathered, the ankles formed, the fingers, the joints, and the hollows shaped? By what were the insteps made, and what supports the middle of the foot? From what did they fashion the lower and upper ankles, both bearing bones? The shanks were placed with Nirṛti; where are the joints of the knees, and who knows their origin? The human form is fourfold, joined and ending in union; above the knees lies the loose trunk. Who created the hips and the thighs, which provide the strong foundation? How many gods, and which among them, fashioned the chest and neck? How many breasts did they assign, who made the shoulders, and how many backs did they construct? Which god gathered his arms, declaring, “Let us make them strong and capable”? Who placed his shoulders, and which god set them firmly in place? Who pierced the seven openings—the head, two ears, two nostrils, two eyes, and mouth? By whose greatness do all four-footed and two-footed beings move in their courses throughout the world? The tongue was placed between the jaws, speech was set upon the earth. Dwelling within the worlds, who, wearing forms, truly knows this? Who made the brain, the forehead, the crown, and the first skull-bone? Having constructed the person’s jaw, which god ascended to the sky? Pleasures and pains, abundant dreams, crowded sleep and weariness—why does a person bear fierce joys and delights? From where do pain and relief, destruction and folly arise? From where do success, prosperity, decline, intelligence, and cries come? Who placed the waters within him, enveloped in brightness, flowing in many streams, born to run like rivers—fierce, reddish, blood-red, coppery, smoky—rising upward, downward, and across the person? Who made them? Who gave him form, greatness, and a name? Who set forth his movement, his sign, and his behaviors? Who established breath in him, the outgoing and diffusive airs? Which god placed the equalizing breath within the person? Who placed sacrifice within him, which god is established in the person? What is truth in him, what is falsehood? From whence comes death, and whence immortality? Who clothed him, who allotted his lifespan? Who gave him strength, and who endowed him with swiftness? By whom did the waters spread, by whom was the dawn made to shine? By whom was the morning kindled, and by whom was evening given? Who placed the seed in him, saying, “Let the thread be stretched”? Who poured wisdom into him, who set the arrow and the dancer in him? By whom was this earth supported, by whom was the sky encompassed? By whose greatness are the mountains, and by whom are the deeds of the person? By whom does the rain-cloud move, by whom is the discerning Soma known? By whom are sacrifice and faith, and by whom is the mind placed in him? By what does one attain sacred knowledge, by what the highest state? By what does the person obtain this fire, and by what does he measure the year? Through Brahman, one attains sacred knowledge; through Brahman, the highest state. Through Brahman, the person obtains this fire; through Brahman, he measures the year. By what does the divine man dwell, by what do the divine peoples exist? By what is this other constellation, by what is the true kṣatra declared? By Brahman does the divine man dwell, by Brahman do the divine peoples exist; by Brahman is this other constellation, by Brahman is the true kṣatra declared. By what was this earth established, by what was the upper sky set? By what was this expanse, both above and across, the atmosphere, arranged? By Brahman was the earth established, by Brahman was the upper sky set; by Brahman was this expanse, both above and across, the atmosphere, arranged. Atharvan sewed together his head and heart; from above the brain, the purifying one sent forth, over the head. That is the head of Atharvan, the divine vessel, well-formed; breath protects that head, as food and mind. Upright he was created, across he was created, in all directions the person came to be. He who knows the city of Brahman is called the person of it. He who knows that city of Brahman, covered with immortality, to him Brahman and the Brāhmaṇas gave sight, breath, and offspring. Neither does the eye abandon him, nor breath, before old age, who knows the city of Brahman, whose person is so called. Eight-wheeled, with nine gates, is the city of the gods to be dwelt in; within it is a golden treasury, heaven, wrapped in light. In that golden treasury, threefold, with three supports, whatever is the self within, that indeed the knowers of Brahman know. Radiant, tawny, surrounded by glory, Brahman entered the golden city, unconquered. Now, a powerful amulet of protection is offered—a jewel for the destruction of rivals. With it, seize your enemies and strike down the hostile. Cut them off, strike down, seize; let the jewel be your leader in front. With this protection, the gods warded off the approach of the Asuras, day by day. This jewel of protection is a universal remedy, thousand-eyed, green, golden. It will cause your enemies to fall below, subduing those who hate you from before. This will ward off the spell stretched against you, this will ward off fear; this protection will guard you from all evil.