Hear, then, the sacred tale of the One who pervades all, whose majesty and mystery are sung in the ancient hymns. There is a god whose breath sustains heaven and earth, whose exhalation fills the vast ocean’s depths. When this mighty one is angered, the gravest offense is committed by those who overpower a learned Brahmin, a knower of such truths. To heal this transgression, Rohita is invoked: “Shake off, drive away, and diminish the bonds of the Brahmin-slayer; release him from his fetters.” Within this god are established Virāj, Parameṣṭhin, Prajāpati, Agni Vaiśvānara, and the sacred Paṅkti. He takes up the breath and radiance of others. Should anyone overcome a Brahmin who understands this, it is a grave offense. Again, Rohita is called upon to loosen those binding chains. In him reside the six broad directions, the five regions, the four sacred waters, and the three syllables of sacrifice. When this god, in his wrath, looks between heaven and earth, the same offense is marked: the overcoming of a Brahmin who knows these mysteries. Rohita must be petitioned to release the one ensnared by such a deed. He is the eater and lord of food, the master of speech, the sovereign of all that is, all that will be, the lord of every being. To transgress against him by harming a Brahmin who knows is to be bound; only Rohita may drive away and lessen such bonds. It is he who measured out the thirteenth month, composed of thirty days and nights, bringing order to time itself. Should one wrong a Brahmin who knows this, the plea to Rohita is uttered once more: to release and redeem. The black-going, golden-winged, excellent birds—clothed in waters—fly up to heaven and return from the seat of truth. Even here, the same offense is recognized and the same plea is made: to shake off the bonds of those who have wronged a Brahmin. O Kaśyapa, the shining one—your radiant orb, full and resplendent, in which the seven Suns are set together—belongs to this god. To offend him through harm to a Brahmin who knows is to be fettered, and Rohita is called to release. Bṛhat goes before him, Rathantara follows behind; clothed in light, he sits in the seat of steadfastness. This is the god whose wrath is incurred by such an offense, and whose forgiveness is sought through Rohita. Bṛhat is one wing, Rathantara the other; both are strong and aligned, and from them the gods generated Rohita. The plea is the same: to release the Brahmin-slayer from his bonds. He becomes Varuṇa, Agni in the evening, Mitra at dawn, Savitṛ in the midspace, and Indra burning in the heavens. Each form is his. To overcome a Brahmin who knows this is to incur his anger; only Rohita can release the one bound. That swift swan, with a thousand days as wings, soars to heaven, holding all the gods in his breast and beholding all the worlds. This too is the god whose wrath is invoked by such an act, and from whom release is sought. He is the god with a thousand roots, rough-barked and red, who generated the entire world. To harm a Brahmin who knows this is to be enmeshed in bonds, and Rohita is called to diminish them. Tawny horses bear the radiant one, whose upright rays burn the heavens and whose golden banners gleam below. To wrong a Brahmin who knows this is a grave offense; the Red One is invoked to release the knower of Brahman from his bonds. By him, the green ones carry the Adityas, and through his sacrifice, many attain wisdom. He is the one light shining forth in many forms. The Red One is again called to free the knower of Brahman from his fetters. Seven harness the chariot with a single wheel, drawn by a single horse with seven names. The wheel has three unaging naves, upon which all the worlds are established. The Red One is invoked to release the knower of Brahman. The fierce, eightfold fire bears onward, the father of the gods, the creator of thoughts. With his mind, he measures the thread of truth, and Mātariśvan moves through all directions. The Red One is invoked for release. All directions follow the straight thread, contained within the Gāyatrī, in the womb of immortality. The Red One is called to diminish and release the bonds. Three dawns descend, three dawns rise, three are the regions of the sky, and three are the heavens. The triple birth of Agni is known, as are the three origins of the gods. The Red One is asked to free the knower of Brahman. When he was born, he spread out the earth with his wool and placed the atmosphere upon the ocean. The Red One is called to release the knower of Brahman. Agni is established by acts and signs; as the shining one, he appears in the sky. The Maruts, sons of Pṛśni, praised him when the gods begot the Red One. The Red One is invoked to release the knower of Brahman. He gives self, he gives strength, he is worshipped by all, and his command the gods obey. He rules over bipeds and quadrupeds. The Red One is called to release the knower of Brahman. With one foot, he strides beyond bipeds; with two, he approaches the three-footed from behind. With four feet, he moves among bipeds, observing the line, standing in the row. The Red One is invoked to release the knower of Brahman. The white one, born of the black night—the calf—rises upon the sky. The Red One has risen. He goes forth, the Impeller, to the summit of heaven, having spoken below. With his rays, he covers the sky; the great Indra comes, enveloped. He is supporter, arranger, the wind, raised up in the sky. He is Aryaman, Varuṇa, Rudra, the great god. He is Agni, the Sun, and indeed the great Yama. To him, ten calves approach, yoked together, each with a single head. They extend themselves westward and forward when he rises and shines forth. This is the host of the Maruts, coming as a bundle. Mahendra comes enveloped, borne aloft by rays in the sky. There are nine vessels, supports set in ninefold manner. He looks out over all creatures, those that breathe and those that do not. All power is contained within him; he is one, the sole bearer, the only one. In him, all the gods are united. Fame, glory, waters, sky, Brahmanic radiance, food, and all that is eaten—all these are his. Whoever knows this god, the sole bearer, knows there is no second, no third, nor fourth; no fifth, no sixth, nor seventh is spoken of. He alone is the One, the source and support of all.