For a full year, the Vrātya stood upright, steadfast and unmoving. The gods approached him and asked, “Vrātya, why do you stand?” The Vrātya replied, “Let them bring me a seat.” And so, for the Vrātya, a seat was brought forth. This was no ordinary seat. Its very structure was woven from the seasons themselves: summer and spring formed two of its legs, while autumn and the rainy season became the other two. At the front of the seat were placed Bṛhat and Rathantara, and at its sides, Yajñāyajniya and Vāmadeva. The Ṛg verses stretched forward like threads, while the Yajus verses crossed them from side to side, interlacing the seat with sacred sound. The Veda served as its covering, and Brahman itself was the cushion upon which one might rest. The Sāma was the seat’s very substance, and the Udgītha was its support. Upon this seat, the Vrātya ascended. For him, the divine beings became his coursers, bearing him onward; intentions, desires, and all creatures attended to him, serving as his companions and helpers. Indeed, whoever truly understands this, all creatures become their attendants. The Vrātya moved toward the fixed direction, and as he did so, earth, fire, herbs, trees, forest-trees, and grasses followed in his wake. For the one who knows this, he becomes a beloved abode for earth, fire, herbs, trees, forest-trees, and grasses. Then the Vrātya moved upward, and truth, reality, the sun, the moon, and the stars followed him. To the knower, he becomes a beloved abode for truth, reality, the sun, the moon, and the stars. Then he moved toward the highest direction, and the Ṛg verses, Sāma chants, Yajus formulas, and Brahman followed him. For the one who knows this, he becomes a beloved abode for the Ṛg, the Sāma, the Yajus, and Brahman itself. He, the greatness, became a tree, stretching to the ends of the earth, and ultimately became the ocean itself. Around him circled Prajāpati, Parameṣṭhin, the father, the grandfather, the waters, and faith, all becoming rain. The waters come to him, faith comes to him, rain comes to him—so it is for the one who knows this. Faith, sacrifice, the world, food, and the eater of food—having become these, they too circled around him. He ruled, and from him the Kshatriya was born. He rose above the people, above their kin, above food and that which is to be eaten. Whoever knows this becomes the beloved abode of the people, their kin, food, and what is to be eaten. He moved among the people, and wherever he went, the assembly, the council, the army, and the intoxicating drink followed him. The one who knows this becomes the beloved abode of the assembly, the council, the army, and the intoxicating drink. If a Vrātya, knowing thus, comes as a guest to the house of a king, the king should honor him more than himself. In this way, the power of the Kshatriya is not diminished, and the kingdom remains undiminished. Thus, Brahman and Kshatra both arose and asked, “Who shall enter the people?” They decided, “Let Brahman enter as Bṛhaspati, and Kshatra as Indra.” Therefore, Brahman entered as Bṛhaspati, and Kshatra as Indra. This earth is Bṛhaspati, and the sky is Indra. This fire is Brahman, and that sun is Kshatra. Brahman goes to the one who knows the earth as Bṛhaspati and fire as Brahman; such a one becomes radiant with Brahman. Indra goes to the one who knows the sun as Kshatra and the sky as Indra; such a one becomes endowed with power. If a Vrātya, knowing thus, comes as a guest to the house, the host should approach him personally and say, “Vrātya, where have you come from? Let the Vrātya have water; let the Vrātya be satisfied. Vrātya, as you desire, so let it be; Vrātya, as you wish, so let it be; Vrātya, as you intend, so let it be.” If one asks, “Vrātya, where have you been?”—by that, he obstructs the path of the gods for him. If one says, “Vrātya, water!”—he obstructs the waters for him. If one says, “Vrātya, let them satisfy you!”—he increases his breath. If one says, “Vrātya, as you desire, so may it be!”—he grants him what is dear. The one who knows this attains what is dear and becomes dear to the dear. If one says, “Vrātya, as you wish, so may it be!”—he grants him mastery.