In the ancient wisdom of the Atharva Veda, the Vrātya—an enigmatic, cosmic being—is described in all his vastness. His life-breaths, or prāṇas, manifest throughout creation. The fourth prāṇa, called Vibhū, is Pavamāna; the fifth, named Yoni, becomes the Waters themselves. The sixth, Priya, is embodied in the cattle, and the seventh, Aparimita, gives rise to all creatures. His apānas, another form of vital energy, are woven into the cycles of time and sacred rites. The first apāna is the Full Moon; the second is the Aṣṭakā; the third is the Sāmāvāsyā. The fourth apāna is Faith. Then, his soles—the foundation of his being—are consecration, sacrifice, and gifts. The Vrātya’s breaths shape the cosmos: the first breath is the earth, the second is the midspace, the third is the sky. The fourth breath shines as the stars, the fifth as the seasons, the sixth as the periods of time, and the seventh as the year itself. The gods move with a shared purpose, following the rhythm of the seasons and the year, and thus also the Vrātya. When they enter the sun, at the new and full moons, their immortality is found in the sacred offering. This Vrātya’s form is the universe: his right eye is the sun, his left eye is the moon. His right ear is Agni, and his left ear is Pavamāna. Day and night are his nostrils; Diti and Aditi are the plates of his skull; the year is his head. By day, the Vrātya faces west; by night, he faces east. Reverence is offered to him. Now, the bull of the waters is released, and so are the divine fires. Forces break, surround, crush, and utterly destroy. The destroyer, the mind-stealer, the digger, the burner, the self-corrupting and body-corrupting powers are unleashed. Darkness is sent forth, but a prayer rises: may it not envelop me. This darkness is sent against those who hate us, and whom we hate. Standing at the edge of the waters, the speaker sends this power forth to the ocean. Against those who have fire in the waters, the destroyer, the digger, the body-corruptor is sent. The fire that entered the waters is invoked; whatever is dreadful among them, that is this power. Let him sprinkle with Indra’s might. Waters are called upon to drive away enemies, to carry away guilt and evil dreams. With a benevolent eye, the waters are asked to look upon the speaker and, with a gentle touch, to bless the skin. The benevolent fires dwelling in the waters are invoked, and the goddesses are asked to grant strength and brilliance. Finally, a prayer arises for speech—free from harm, full of vigor and sweetness—so that the story of the Vrātya and the powers of the waters and fire may be told with clarity and grace.