Listen to the mystery of the Vrātya, the wondrous, wandering One. He is to be drawn in, yet not drawn in—a presence both near and elusive, who must be approached with reverence and care. For this deity, water is sought; let him find his dwelling, let him be surrounded and encompassed, for to know him is to make an offering directly to the divine. This Vrātya, in his journey, moved toward the eastern direction and became a troop of wind. In this form, he made the mind itself the eater of food; and it is by the mind that one partakes of nourishment, for those who understand this secret. Then, turning southward, he became Indra, the mighty one, and made strength the eater of food; thus, by strength, food is consumed, for those who know. Moving west, he took the form of King Varuṇa, and made the waters the eaters of food; by the waters, food is eaten, as the wise comprehend. To the north, he became King Soma, journeying with the Seven Sages, making the offering itself the eater of food; by the offering, food is partaken, for those who realize this. When he moved toward the fixed direction, he became Viṣṇu, and made Virāj the eater of food; by Virāj, food is eaten, for those who know. Among the animals, he became Rudra, and made the plants the eaters of food; it is through the plants that food is consumed, for those who understand. Among the ancestors, he became King Yama, and made the form of Svadhā the eater of food; by Svadhā, food is eaten, for those who know. Taking the form of Agni among men, he uttered the call 'svāhā,' making the sound of food, and by this call, food is consumed by those who understand. As Bṛhaspati, he rose toward the upward direction, uttering 'vaṣaṭ,' and made the sound of food; by this call, food is eaten, by those who know. Among the gods, he became Īśāna, uttering 'manyu,' making the sound of food, and by this, food is consumed by the wise. As Prajāpati, he moved among all creatures, uttering the breath itself, making the sound of food; by the breath and its sound, food is eaten, for those who know. As Parameṣṭhin, he moved among all the inner regions, uttering Brahman, making the sound of food; by Brahman and its sound, food is consumed by the knower. Now, hear of that Vrātya’s own being: he has seven prāṇas, seven apānas, and seven vyānas. His first prāṇa, named Ūrdhva, is Agni, the fire. The second, Prauḍha, is Āditya, the sun. The third, Abhyūḍha, is the Moon. The fourth, Vibhū, is Pavamāna, the purifying wind. The fifth, Yoni, is the Waters. The sixth, Priya, is the cattle. The seventh, Aparimita, is all creatures. His first apāna is the Full Moon. The second is the Aṣṭakā, a sacred time. The third is Sāmāvāsyā, the new moon. The fourth is Faith itself. The fifth sole of his is consecration, the sixth is sacrifice, and the seventh is the gifts. His first breath is this earth. The second breath is the midspace. The third breath is the sky. The fourth breath is the stars. The fifth is the seasons. The sixth is the periods of time. The seventh breath is the year itself. The gods move around a common purpose, and the seasons follow the year, as they do the Vrātya. When the gods enter the sun, at the new moon and at the full moon, these mysteries are fulfilled. Such is the wondrous journey and the hidden being of the Vrātya, who moves through all directions, all forms, all breaths, and all cycles of time, the One who is both near and far, drawn in and yet not drawn in, the heart of all that is.