In the sacred rites, an artificial thorn bristling with a hundred points was carefully cast away, its purpose fulfilled—to remove all impurity from the hair, to cleanse the head of all defilement. With reverence, from each limb of the bride, disease and blemish were driven out, with a fervent prayer that these ills would not touch the earth, nor the gods, nor the sky, nor the midspace; that they would not reach the waters, nor sully the purity of Agni, nor disturb Yama or the ancestors. All impurity was thus banished, leaving her whole and sanctified. With sacred words, the bride was bound to her new life—not just in body, but in spirit and fortune. She was united with the very essence of the earth, with the life force of plants, with the promise of offspring and the blessings of wealth. Thus joined, she was urged to remain steadfast in this strength, her union secure. The priest declared: “I am the chant, you are the song; I am the Sāman, you are the Ṛc; I am the sky, you are the earth.” In this way, they were united, the cosmic and the earthly, to generate new life together. Blessings were invoked: let boats bear offspring, let the generous beget sons, and may the couple live together in harmony, growing in strength and happiness. The ancestors themselves, who had once witnessed the bride, were called upon to carry her forward, to grant her a protective shelter filled with children. Those who had come before, girded with the marriage belt, had bestowed offspring and wealth upon her; now, let her walk their path—radiant, fruitful, and blessed to surpass even them. A call rang out: “Awaken, awaken well, for a long life of a hundred autumns awaits you. Go forth to your new home as its mistress. May Savitṛ grant you a long and prosperous life.” In a different age, there was a Vrātya, a solitary one, just coming into being. He approached Prajāpati, the lord of creatures. Prajāpati beheld gold within himself and generated it. This gold became one, became a mark, grew great, and became the eldest. It became Brahman—sacred knowledge and power. It became austerity, it became truth, and by this, the Vrātya was born. He grew in stature and greatness, becoming the great god. He moved among the gods as their lord and ruler, the only Vrātya. He took up a bow—the very bow of Indra. His belly was dark, his back was red. With the darkness, he concealed what was unpleasant and the rival; with the red, he struck down his enemies, as the knowers of Brahman say. The Vrātya rose and moved toward the eastern direction. With him went Bṛhat and Rathantara, the Ādityas, and all the gods. To those who declare the Vrātya with knowledge, these deities are given; such a one attains their dear abode. In the east, Faith was the courtesan, Mitra the bard, Knowledge the garment, Day the turban, Night the hair, the two green ones and the two wheels, impurity and jewel. The past and the future were his runners, Mind his path. Mātariśvan and Pavamāna guided his way, Wind was his charioteer, the reins his goad. Fame and Glory went before him; whoever knows this is accompanied by Fame and Glory. He then moved southward. Sacrifice and Sacrificer, Vāmadeva, the rite, and cattle followed. To those who know and declare the Vrātya, these are given, and they attain their abodes. In the south, Dawn was the courtesan, the Mantra the bard, Knowledge the garment, Day the turban, Night the hair, the two green ones and wheels, impurity and jewel. New Moon and Full Moon were his runners, Mind his path, and again, Mātariśvan and Pavamāna guided him, Wind drove his chariot, reins were his goad, and Fame and Glory led the way. Westward he went, with Vairūpa, Vairāja, the Waters, and Varuṇa the king following. The learned who speak of the Vrātya become beloved to these deities and attain their abodes. In the west, the courtesan was laughter, the Magadhan the bard, Knowledge the garment, Day the diadem, Night the hair, two green ones, movement, stain, and jewel. Day and night coursed for him, Mind was his path, Mātariśvan and Pavamāna his guides, Wind his charioteer, reins his whip, Fame and Glory his forerunners. Northward he turned, and Śyaita, Naudhāsa, the Seven Sages, and Soma the king followed. The learned who honor the Vrātya are joined to these. There, lightning was courtesan, thunder the Magadhan, Knowledge the garment, Day the diadem, Night the hair, two green ones, movement, stain, and jewel. Heard and renowned were his coursers, Mind his path, with the same divine guides, and Fame and Glory leading him. At one time, the Vrātya stood upright for a year. The gods asked, “Vrātya, why do you stand?” He replied, “Let them bring me a seat.” The gods brought him a seat: summer and spring were its two legs in front, autumn and the rains its two behind. Bṛhat and Rathantara formed the front, Yajñāyajniya and Vāmadeva the sides. The Ṛg verses were the forward threads, the Yajus the crosswise. The Veda itself was the covering, Brahman the cushion, Sāma the seat, Udgītha the support. The Vrātya ascended this seat, and for him, the divine beings became his coursers; intentions, desires, and all creatures were his attendants. One who knows this, all creatures become their attendants. He moved toward the fixed direction, and earth, fire, herbs, trees, forest-trees, and grasses followed him. For those who know, these become a beloved abode. He moved upward, and truth, reality, the sun, moon, and stars followed. For those who know, these too become a beloved abode. He moved toward the highest direction, and the Ṛg, Sāma, Yajus, and Brahman followed him, and he became their beloved abode. His greatness was such that, becoming a tree, he reached the ends of the earth and became the ocean itself. Around him circled Prajāpati, Parameṣṭhin, the father, the grandfather, the waters, and faith, having become rain. To him, the waters, faith, and rain go. Around him circled faith, sacrifice, the world, food, and the eater of food. He ruled, and from him the Kshatriya—the royal order—was born. He rose above the people, above their kin, above food and all that is to be eaten. Whoever knows this becomes the beloved of the people, their kin, food, and all that is to be eaten. Thus, the Vrātya moved among the people, radiant with the fullness of the worlds and the blessings of the gods.