In the sacred tradition, the seeker turns heart and mind toward the journey of the knowers of Brahman, those who walk in consecration and austerity. With reverent longing, he prays: “May the Waters, those ancient carriers of purity and life, lead me where the wise go. May immortality dwell with me, sustained by their flow.” To the Waters, he offers his homage. Again, he invokes the path of the knowers of Brahman, calling upon Brahmā himself: “May Brahmā guide me to that realm, granting me the fullness of Brahman.” To Brahman, he offers his praise. The narrative then turns to the healing power of the sacred ointment, which is celebrated as the crossing over of life, the sage’s remedy. “O ointment,” he prays, “you bring peace; let your peace settle upon the waters and make us fearless.” He appeals to the ointment to drive away all afflictions: jaundice, limb-breaking, spreading disease—let these be expelled from the body, from every limb. Born from the earth, auspicious and sustaining, the ointment is called upon to grant long life, skill in charioteering, and freedom from harm. The breath is invoked: “O breath, protect breath; be gracious to the living.” He calls upon Nirṛti, the force of destruction, to release them from all bonds. He recognizes the interconnectedness of all things: “You are the embryo of the river, the blossom of lightnings. The wind is breath, the sun is sight, the rain of heaven is nourishment.” The divine ointment, three-crested, is invoked for protection on all sides, so that no herb, whether from the plains or the mountains, may surpass its power. Let the ointment drive away disease from every part—middle, sides, above—expelling all illnesses completely. Turning to Varuṇa, the thousand-powered king, the seeker acknowledges human frailty: “Many times, O Varuṇa, a man speaks falsehood; release us from every misfortune.” He recalls the words spoken: “Waters are not to be harmed,” and again beseeches Varuṇa to free them from all ill fate. He prays that Mitra and Varuṇa may accompany the ointment, following it far and returning for enjoyment. The ointment is then called upon to lead away harmful spells, as debts repay debts, whether the spell is performed or not—let it leave the house. The ointment is the eye of the charm, the remover of evil, and is entreated to listen. Whatever evil dreams trouble the people, the cows, or the household, the remover of evil, the beloved one, is asked to release them unharmed. The ointment is praised for its origin: grown from the vigor of the waters, born of Agni, of Jātavedas, fourfold and mountain-born, carried by the directions and regions—may it be auspicious. The fourfold ointment is tied, so that all directions may be fearless; the worthy one is urged to stand firm like the sun, and may all peoples bring tribute. Instructions are given: wear one gem, make one, bathe with one, drink with one; let the fourfold ointment protect from the bonds of the four Nirṛtis. The seeker invokes Agni: “May Agni protect me with his fiery power—for breath, inspiration and expiration, life, brilliance, vigor, energy, well-being, prosperity—svāhā.” Similarly, Indra is invoked for strength, Soma for gentleness, Bhaga for favor, and the Maruts for their hosts, each for the same blessings. Prajāpati is called upon to bind the untied amulet for strength; the seeker binds it for life, brilliance, vigor, power, and protection. The untied one is urged to stand upright, protecting without fail, unharmed by traders or sorcerers, driving away adversaries as Indra does. Even when faced with a hundred striking and slaying, they have not overcome; in that, Indra has placed sight, breath, and strength—may the untied one protect. The amulet is clothed with Indra’s armor, who became overlord of the gods; all the gods are asked to lead the wearer again, protected by the untied one. Within the amulet are a hundred powers, a thousand breaths; like a tiger, stand firm against enemies—may the one who would strike be struck himself, may the amulet protect. The amulet is anointed with ghee, sweet with honey, rich with milk, endowed with a thousand breaths, of a hundred origins, a giver of vigor—may it be auspicious, joyful, strong, and milk-rich, protecting the wearer. The amulet is praised for its superiority, its unrivaled nature, its power to destroy rivals and rule over its kind; Savitar is invoked to make it so, and the amulet is called to protect. Night is addressed as she extends across the earthly realm, approaching with her lights, standing in the great abodes of heaven, her darkness spreading forth. No one has seen her far shore or youthful form, all enters into her when she moves. The seeker prays: “May we reach your farthest limit unharmed, O night, may we reach your blessed farthest limit.” Night’s seers are counted: ninety-nine, eighty-eight, and seven sevens; sixty-six, fifty-five, forty-four, thirty-three; twenty-two and eleven are hers. With these guardians, night is asked to protect the people today, O daughter of heaven. Night is beseeched to protect from evil-wishers, ill-wishers, cattle thieves, sheep wolves, horse thieves, and demons among men. Let the thief run away by distant paths, let the rope given by another bind him, let the evil-doer depart by another way. Night is asked to make the one with three plumes, the headless, powerless; silence the wolf’s jaws, strike down the thief in the thicket. “In you, O night, we dwell; in you we shall sleep—be awake. Grant us protection for our cattle, our horses, our people.” Finally, the seeker entrusts all things, both outside and within, to night, asking her to encompass them all around. Night, mother, is called to surround for the sake of dawn, and dawn in turn to surround for the sake of day, radiant one, with her hands. Thus, the story flows as a tapestry of prayers, invocations, and blessings, weaving together the powers of waters, ointment, amulet, gods, and night, all for protection, healing, and the fearless journey toward immortality and wholeness.