With sacred intent, Pūṣan is invoked to guide the bride to the most auspicious place, the very ground where the seeds of future generations are sown. She is strong, her thighs unweakened, her resolve unbroken—a woman of vigor and steadfastness. The binding fetter is cast off from her, and she stands in her strength. The groom is then guided to gently take her hand and place it upon his thigh, embracing his wife with a heart full of joy. In this union, they are encouraged to create offspring, rejoicing together, while Savitṛ is called upon to grant them a long and prosperous life. May Prajāpati himself generate children for the couple, and may day and night unite them under the watchful gaze of Aryaman. Entering the world of the husband, the wish is for her to do so without misfortune, bringing welfare among all beings, both two-legged and four-legged. The bridal garment, a gift from the gods and Manu, is both the bride’s robe and the bridegroom’s garment—a sacred vestment. Whoever bestows this garment upon a learned Brahmin dispels demons and misfortune from the marriage bed. The couple, with mutual consent, are urged to offer the Brahmin his share—the bridal garment—together with the blessings of Bṛhaspati and Indra. Bound together upon the pleasant marriage-bed, laughing and rejoicing in their greatness, may the couple be well-protected. May they have good children and become exemplary householders, living to see many dawns. Clad in new garments, fragrant and well-dressed, they are called to rise each morning, alive and pure, as a bird breaks free from its egg, released from all sin. Heaven and earth, adorned and kindly in thought, steadfast in their great vows, are invoked. The seven divine waters have flowed forth, releasing all from evil. Homage is offered to Sūryā, to the gods, to Mitra and Varuṇa, and to all the wise guardians of existence. There is remembrance of Maghavan, the many-gifted, the joiner and restorer, who, even without ritual, once gave support to the limbs and restores what has been lost. Let all darkness—black, tawny, and red—depart. Whatever burning affliction is present is fixed upon the ritual post, removed from the couple. All harmful acts, all snares of King Varuṇa, all failures and misfortunes that may linger at the wedding-seat are also fixed upon the post, set aside. The beloved body of the bride is adorned with garments. The wish is for the tree to provide the lower garment before her, so that no harm may come. Every end, every thread, every warp and weft, every yarn—may the garment woven by the hands of wives touch her with auspiciousness. These radiant maidens, departing from the world of their fathers to join their husbands, have released their consecration—svāhā. By the radiance, brilliance, strength, fame, milk, and essence, all created by Bṛhaspati and sustained by all the gods, and which entered the cows, the bride is fashioned anew, blessed and fortified by these divine qualities. Should there be sorrow in the house—if long-haired people, daughters, sisters, or young women, in their agitation, weep and cause harm—may Agni and Savitṛ release the family from any resulting sin. If any harm has been done by evildoers to progeny, cattle, or the household, Agni and Savitṛ are called upon to release all from that sin. The departing bride speaks, expressing her hope: “May my husband be long-lived, may he live a hundred autumns.” Indra is invoked to drive away discord between the couple, just as discord is dispelled among the chakravāka birds, so that, blessed with children, the couple may enjoy a full life together. Any wrongs or impurities committed at the wedding, on the bedding or seat, or errors made during the rituals and baths, are laid aside. Any misdeeds or stains that occurred at the wedding or during the bride’s departure are cleansed upon the blanket of Saṃbhala, removing all evil. With the stain removed and the evil cleansed, the couple becomes pure and fit for sacrifice, ready to cross over into long life. The artificial thorn with a hundred points is cast away, removing impurity from the bride’s hair and head. From each of her limbs, disease is driven away. May it not reach the earth, the gods, the sky, the midspace, the waters, nor Yama or the ancestors. All impurity is banished. The couple is bound together with the essence of the earth, the plants, offspring, and wealth. Thus joined, they are called to steadfastness and strength. The union is likened to the harmony of chant and song, Sāman and Ṛc, sky and earth—let them unite here and generate offspring. Let the boats bear offspring, let the generous ones beget sons. The couple is encouraged to live together in harmony, gathering great strength. The ancestors are present, having come to see the bride and to carry her forth. May they grant her a protective shelter, full of offspring. Those who came before, girded with the marriage belt, having bestowed offspring and wealth, now guide her along the ancestral path, wishing that she, radiant and blessed with good offspring, may even surpass them. The bride is called to awaken, to rise well and strong, destined for a long life of a hundred autumns. She enters her new home as its mistress, and Savitṛ is asked to grant her long life. And then, in another sacred moment, a Vrātya was being born. He approached Prajāpati, who, perceiving gold within himself, generated it—thus, the cycle of creation and blessing continues.