In ancient times, the sages revered a wondrous herb known as Jaṅgiḍa, whose power was renowned for removing wasting and dispersing the torments of consumption, the ache of the back, fever in every season, and the venom of all poisons. The seers, invoking the mighty name of Indra, bestowed Jaṅgiḍa as a gift, a foremost remedy fashioned by the gods themselves to stand against all that would sap strength from the body. Jaṅgiḍa was cherished as a vigilant guardian, watching over wealth and treasure, its protection likened to that of a steadfast sentinel. The gods and Brāhmaṇas together made it both a shield and a slayer of adversaries. Whenever an evil-hearted, dreadful gaze fell upon one, whenever the doer of harm approached, the thousand-eyed Jaṅgiḍa, ever watchful, would destroy such threats with its awareness. From every direction—sky, earth, midspace, from all plants and all living beings, and even from what is yet to come—Jaṅgiḍa’s protection extended, keeping harm at bay. All remedies created by the gods, and every other healing that arose, were made free from poison by the universal power of Jaṅgiḍa. This sacred plant, a hundredfold in strength and never weakened, repelled consumption and the onslaught of demons. Ascending with radiant energy, it shone as a jewel that drove away every misfortune. With its horns, it cast out demons; with its root, it repelled sorcerers; with its middle, it overcame consumption—no evil could approach it there. Whether the affliction was small or great, whether silent or resounding, this ever-powerful jewel banished all misfortune. It generated a hundred heroes, dispelled a hundred forms of consumption, and, after slaying every misfortune, shook off the demons. This jewel, likened to a bull with golden horns, cut through all adversity and triumphed over the forces of darkness. Even the misfortunes sent by Gandharvas and Apsarases, and those that returned time and again, were scattered by the force of the hundredfold. In this way, Jaṅgiḍa and its like offered protection and healing to those who sought its aid. Then came the brilliance bestowed by Agni, bringing radiance, fame, vigor, vitality, and strength. The seeker prayed for Agni to grant these thirty-three powers, to instill brilliance within the body, to bestow vigor, vitality, and the strength needed for sense, action, and a life lasting a hundred autumns. For nourishment, strength, endurance, and the power to overcome and rule, the devotee invoked these blessings for a long, flourishing life. Offerings were made to the seasons, the months, the years, to the supporter and arranger of the cosmos, to the prosperous, and to the lord of beings, acknowledging the endless cycles and the divine order. Among the sacred medicines, guggul was celebrated for its fragrant scent. Whoever partook of it was shielded from disease and curse; ailments fled from such a one as deer and horses scatter before danger, especially when guggul, rock salt, or sea salt were present. The one protected in this way was known as the 'Holder of both ends,' signifying safety and wholeness. From the Himalaya, the divine and protective kuṣṭha was called forth, a destroyer of fever and sorcery. Kuṣṭha bore three names—river-born, river’s delight, river’s man—and to those addressed in the evening, morning, and throughout the day, it brought healing. Its lineage was living: its mother called ‘Living,’ its father ‘Living Ones.’ Among all plants, kuṣṭha was the highest, like the tiger among beasts and the lion among wild animals. The origins of kuṣṭha were thrice-blessed—born from the Śambhus, the Angirases, the Ādityas, and the All-Gods. It stood together with Soma as a universal remedy. Its birth was tied to the aśvattha tree, a divine abode in the third, boundless heaven, the very seat of immortality. From there, kuṣṭha descended, carried by a golden ship with golden bindings, moving in heaven. Where the ship descended, at the head of the Himalaya, was the seat of immortality, and from there kuṣṭha was born. Those who knew kuṣṭha before—Ikṣvāku, those who desired or consumed it—recognized its universal healing power. With its strength, kuṣṭha drove away head-pain, the third, Sadaṃdira, Hāyana, and all-pervading, downward-leading fevers. Yet healing was not only of the body but also of mind and spirit. The seeker prayed that any gap in mind or speech—where Sarasvatī’s wrath might have touched—would be filled by Bṛhaspati, united with all the gods. The waters were invoked not to carry away intelligence, nor Brahman to diminish wisdom. Instead, the seeker asked that wisdom flow forth when summoned, remaining wise and radiant. May intelligence, consecration, and austerity remain unharmed. May auspiciousness and long life be ours, and may our mothers be blessed. The Aśvins, bringers of light and dispellers of darkness, were called upon to bestow nourishment. The seers, desiring good and knowing the heavens, undertook austerity and consecration. From these arose sovereignty, strength, and vigor—blessings the gods were asked to grant. All ritual was rooted in Brahman: Brahman as Hotṛ, as sacrifice, as the measure of chants, as the origin of the Adhvaryu, as the essence hidden in the oblation. The ladles, the altar, the officiants—all were established in Brahman. To the pacifier, offerings were made. The devotee, seeking to remove sin, offered thoughts and oblations to Indra, wishing for the fulfillment of the sacrificer’s desires, and called upon the Aśvins, shining bulls among the sacrificial fit, offspring of the waters, to grant strength and power. The journey of the seeker was to follow the path of the knowers of Brahman, who, with consecration and austerity, were led by Agni to wisdom, by Vāyu to breath, by Sūrya to sight, by Candra to mind, by Soma to nourishment, and by Indra to strength. To each, offerings were made, with the hope that these divine guides would grant their blessings, leading the seeker to the realms where the wise and consecrated dwell, and bestowing upon them the gifts of wisdom, vitality, vision, mind, nourishment, and strength.