In reverence and hope, the seekers of purity called upon the cleansing power of water, praying that it wash away all impurities and wrongdoings, even those committed near the sacred fire. These waters, rising from the depths of the earth, journey northward along divine paths, carrying all living beings. Upon the mighty, bull-like mountain, the ancient rivers flow anew, renewing the world. Agni, the sacred fire, is invoked to drive away the devourer of flesh, that ominous presence, and to carry the offerings to the gods. When the flesh-eater enters, following closely, the ritual transforms them into two tigers—one is removed, leaving behind only the auspicious one. The gods’ sacred enclosure lies within, the boundary of men outside, and Agni, the householder’s fire, stands as the guardian between both realms. Agni is entreated to carry away the life of the living and guide the dead to the world of the ancestors. The well-established householder’s fire, having driven away the enemy, is asked to grant a better path. Agni, enduring all rivals, is asked to place their strength and wealth among the devotees. The Indra-fire is seized, its power invoked to carry away harm and blame, to strike down arrows of misfortune, and to bring Rudra’s protection. A bull, a raft, and a boat of Savitar are all invoked as vehicles of safety, carrying one away from harm and blame. These are the means to cross over safely by six broad paths. Agni, steadfast as a bridge, heroic and bearing the home, seeks day and night, bringing health and cheerfulness, and is asked to make the devotees fragrant and yoked to goodness. Those who are cut off from the gods live in perpetual sin, and Agni, like a horse, pursues the flesh-eaters, driving them away as one would drive reeds. The faithless, greedy for wealth, gather as flesh-eaters, always filling the vessel of others. The mind may falter and fall, but again and again it returns; the wise, knowing the nature of flesh-eaters, keep them away from the fire. The black ewe is the share of the animals, lead the share of the flesh-eater, and the moon is theirs, it is said. The devotee’s share is ground beans, which are offered as oblation, joining with the forest. The ritual is performed with reeds, sesame husks, a stick, and a reed; Indra made these the kindling, and the Agni of Yama was kindled with them. When the sun returns, facing west, the wise one enters the path, assigning the breaths of others elsewhere, and with long life, releases those here. Man stands over man with skins, and here the beloved is summoned, that together, as many as first met in the beginning, may share the same span of life in the realm of Yama. May sight, strength, radiance, and vigor be abundant; Agni, when kindled, joins with the body, and then, as a pair, unity is achieved when the food is cooked. Together in this world, together on the path of the gods, together in the realms of Yama—purified by purifiers, the couple calls upon the divine, if the seed has arisen between them. The sons of the Waters are invoked to come together, to surround the living one, and to share the immortal food, cooked by their mother. The food cooked by father and mother is for release from enemies and stains of speech, streaming from heaven, spanning the great spaces of the sky. Both heavens and worlds, conquered by sacrificers, are radiant and honeyed in the forefront; in these, refuge is sought with children in old age. The eastern direction is seized, ever advancing, for the faithful attain this world. Whatever is cooked and served in the fire, as a couple, is taken for protection. Turning southward, the vessel is approached, where Yama and the Fathers grant shelter for cooked food. The western direction, the best, is where Soma is lord and brings favor; refuge is sought there, joining with the virtuous, united as a pair when the food is cooked. The northern realm is supreme in offspring, and the northern direction marks the beginning. The Pankti meter became a man with all beings, seeking unity with all the limbs of all. Virāj is wished to be steadfast and honored, auspicious for children and for the devotee. Divine Aditi, all-choosing, is called to protect the cooked food as a herdsman guards his cattle. Like a father embracing his sons, the goddess is asked to unite with the devotees, to grant gentle winds on earth, and to share the heat and truth of the food of Yama. Whatever black bird comes, moving about, or whatever slave woman with moist hands touches or cleans the mortar and pestle, the stone with broad base, purified by filters, is invoked to drive away the demon, granting protection and preventing misfortune for the couple. The Lord of the Forest arrives with the gods, driving away demons and spirits, rising and speaking words by which the devotees may conquer all worlds. The beasts encircle seven altars, shining and dragging, joined by thirty-three deities, leading to the heavenly world. The prayer is to be led to the heavenly world, together with offspring and spouse, hand in hand for happiness, protected from misfortune, destruction, and enmity. Grasping evil is driven away, darkness dispelled, and sweet words spoken. The wooden implement, raised up, is asked not to harm or scatter the rice being offered to the gods. The one who extends through all, whose back is ghee and who is to be born again, is sent to this world, taking up the winnowing basket aged by rain, separating husk from grain. The Brahmin has measured the three worlds—heaven, earth, and atmosphere—gathering rays to swell and return to the winnowing basket. Among animals of many forms and shapes, fullness brings unity; the red skin is driven away, cleansed by the stone as a washer cleanses a garment. Earth is settled upon Earth; the body, though altered, remains the same. Whatever is written above by offering must not flow away; by the Brahman, it is removed. As a mother delights in her son, Earth is placed upon Earth. The oven, pot, and altar are strengthened by the implements of sacrifice and ghee, asked not to tremble. Agni, the cooker, is invoked for protection from the front; Indra, with the Maruts, from the south; Varuna for firmness in the west; and Soma for unity in the north. Thus, through sacred invocation, ritual, and prayer, the seekers journey, striving for purity, unity, protection, and the blessings of the divine, guided by the elements and the gods, toward fulfillment in this world and the next.