From the very beginning, Pṛśniparṇī, the sacred herb, was born alongside strength itself. With her power, one could sever the heads of those who bore evil names, as deftly as a bird’s head is removed. This mighty herb was invoked to destroy all who were hostile, those who brought forth blood and swelling, and even those called Kaṇva from their very origin. Pṛśniparṇī was urged to cast such foes into the mountains, pursuing them with the relentless heat of fire, and to drive them away to the places of darkness, where flesh-eaters dwell. Turning from destruction to abundance, prayers were offered for the return of cattle that had wandered afar. The wind, their companion, was asked to be pleased, while Tvaṣṭṛ, who knows each creature’s form, and Savitṛ, the gatherer, were called upon to bring the herds safely home to the pen. Bṛhaspati, with his wisdom, was entreated to lead them in, Sinīvālī to guide the foremost, and Anumati to hold back those already arrived, so that all might be gathered together. With this, there was a wish for all cattle, horses, and people to come together, and for the abundance of grain to be united in offering. The milk of the cows, the essence and strength combined with clarified butter, was poured out, ensuring the steadfastness of both heroes and cattle under the householder’s protection. The milk and the grain’s essence were brought forth, the heroes assembled, and the wife, as the heart of the home, presided over all. In the face of adversaries, a victorious and enduring herb was invoked, one that could overpower enemies and neutralize harmful morsels. This herb, discovered by the eagle and unearthed by the boar, was created by Indra himself for strength in battle against the Asuras. Indra’s own act of consuming the pāṭā plant for victory was recalled, and with the same power, the herb was used to strike down enemies as Indra once did the Sālāvrikā demons. Rudra, the blue-crested healer, was invoked to empower the herb as well. The prayer was that the herb would destroy the harmful morsel of any who attacked, making the devotee superior. Wishes for longevity and safety continued, with prayers that only old age, not disease or death, would come to the devotee, while harm would befall those who were death-bringers. The gods Mitra, Varuṇa, and the Rishadās were asked to allot old age and death as they saw fit, while Agni, the wise priest, discerned the origins of all. Over all creatures—those born and those who create—protection was sought, that breath and vital air might remain and neither friends nor foes would bring harm. Heaven and earth, as father and mother, were asked to unite in granting a long life, that one might live a hundred winters, sheltered as in Aditi’s lap. Agni was called to lead the precious seed to life and brilliance, Varuṇa and Mitra to protect, and all the gods to ensure a fitting old age. From the very essence of earth and the strength of Bhaga, prayers arose for Agni, Sūrya, and Bṛhaspati to grant long life and brilliance. Jātavedas was asked for longevity, Tvaṣṭṛ for offspring, Savitṛ for wealth and nourishment, that one might live a hundred autumns. Indra was invoked to bring strength and victory, making rivals subordinate, while the Maruts and other gods were asked to send nourishment and ensure no hunger or thirst. With auspicious wishes, the heart was satisfied, and the Aśvins were invited to partake of the sacred drink, ensuring health, joy, and radiance. Indra’s knowledge of the foremost, ageless nourishment was celebrated, and with that, prayers were made for a life free from harm. Turning to the bonds of the heart, the wind was likened to the stirring of grass, just as one might stir the mind of another, drawing together those who desired union. The Aśvins were asked to unite those who longed for each other, that fortune, thoughts, and vows might come together. Love was sent forth, swift and sure as a dart, to wherever it might find its mark, and the power of the herb was invoked to draw together the minds of maidens of all forms. The desire for union was openly declared, and with the fortune of a neighing horse, the devotee came together with the beloved. When disease threatened in the form of worms, Indra’s great stone was called upon to crush them, just as a pestle grinds grain. Whether seen or unseen, with or without mouths, all worms—those of the Kurus, those that crawled, those weak and strong, those without essence—were struck down with powerful words. Worms in the intestines, head, sides, excrement, and all that caused disease were banished. Even those in mountains, forests, plants, animals, waters, and those that had entered the body were destroyed, their lineage ended. The Sun itself was invoked to rise and set with the purpose of destroying worms, especially those within the cow. Even the many-formed, four-eyed, speckled, and white worms were torn apart, their heads cut off, ensuring health and wholeness for all. Thus, with the power of sacred herbs, the protection of the gods, and the unity of heart and household, the prayers of the Atharvan sage wove together a world of strength, abundance, love, and enduring life.