In ancient times, when the threat of poison and the malice of serpents weighed heavily upon humanity, a sacred prayer arose, invoking the healing and purifying powers of nature and the gods. The rivers were first called upon, their swift and cleansing waters entreated to carry away all poison—whether from serpents that had been slain, long subdued, crushed, or scattered. Just as the best of plants is chosen from a fertile field, and as a skilled charioteer guides his horse, so too was the poison urged to depart, led away from the afflicted. The prayer reached further, addressing the poisons hidden everywhere: in the fire, in the sun’s rays, within the earth, and among the plants. Even the specific poisons known as kāndā and kanaknaka were commanded to leave, their power broken. Recognizing the vastness of creation, the supplicant paid homage to all beings born of fire, plants, serpents, waters, and even lightning—acknowledging the great and manifold serpents with reverence, seeking their appeasement. Among these forces, some were named: Taudī and Ghṛtācī, addressed and set below, their steps marked as destroyers of poison. The prayer became a command, urging the poison to be driven out from every limb, removed from the heart, and forced downward, away from the body. The power of the incantation was such that the poison was seen to flee far away, fleeing eastward, burned up by Agni and carried off by Soma. The poison, having followed the serpent’s fang, was consigned to immortality, rendered harmless. With the threat of poison dispelled, the prayer turned to empowerment. The strength, might, power, and heroism of Indra were invoked again and again. For victory and union, the supplicant yoked these strengths with the power of prayer, with sovereignty, with Indra himself, with Soma, and with the waters. All beings, it was wished, should stand in support, and the waters themselves be joined to the one who prays. The divine portions of the gods were then invoked within the waters: Agni, Indra, Soma, Varuṇa, Mitra and Varuṇa together, Yama, the Ancestors, and Savitṛ. Each was asked, through the ordinance of Prajāpati, to bestow brilliance and radiance and to be established in this world for the benefit of all. The prayer grew more subtle, addressing the very essence of the waters: the portion of the waters cherished among them, the wave, the calf, the bull, the Golden Embryo (Hiraṇyagarbha), the stone, the speckled one, the celestial, and the fire of the waters. To each, the supplicant released intention, holding nothing back, seeking by this act to surpass all enmity—those who hated, or were hated—striking down and casting aside hostility through prayer, action, and pure intent. Yet, with humility, the supplicant acknowledged any wrongs or falsehoods, done knowingly or unknowingly, and pleaded with the waters for protection from all evil and sin. The waters were asked to return to their source, to the ocean, unharmed and pure, ensuring that nothing of value would be lost. They were beseeched to drive away foes, guilt, and evil, and with their fair forms, to carry away bad dreams and impurity. Finally, the stride of Viṣṇu was invoked, the stride that slays rivals and is established in every realm: earth, atmosphere, sky, the directions, hope, the Rig Veda, sacrifice, herbs, and waters. In each domain, empowered by Agni, Vāyu, Sūrya, the mind, the wind, harmony, Brahman, Soma, and Varuṇa, the supplicant stepped forth, separating from each realm those who harbored hatred or whom he himself hated, wishing that their life and breath depart, that enmity be ended. Thus, through reverence, intention, and the invocation of divine energies, the forces of poison, evil, and hostility were dispelled, and the blessings of the gods, the waters, and the earth were established for the well-being and victory of the devotee.