In the sacred rituals, the practitioners carefully wrap and enclose the object, placing it within the womb. With reverence, they call upon the wrapper to loosen its hold and to release what it holds in fragments. They recognize that what they seek is not found in flesh, nor in fat, nor even in marrow. They direct the spotted one, the placenta, to depart—let it fall away, even to the dog. The ritualist declares, “I split apart your urine, your womb, your enclosure as a cow. I separate mother and child, and the boy from the placenta. Let the placenta fall away.” As the wind moves, as the mind travels, as birds fly, so too may the ten-month child, together with the placenta, fall away—let the placenta depart. Attention then turns to the first-born among those in the womb, the mighty bull. He roars with thunder, clothed in wind and cloud, coming with rain. He is the one who shatters both the straight and the crooked, who strides with single might in threefold ways. May he grant safety. With offerings, the worshippers honor him, shining in every limb, glowing with radiance. They offer to all his parts, to him who first grasped the joints of the seasons. Prayers are made to release the afflicted from headache and cough, from the harsh pain that has entered. May the wind-born, cloud-born, and fever, along with the trees and mountains, depart from him. Peace is invoked for the outer limb, the lower limb, for all four limbs, and for the body. Homage is given to lightning, to thunder, and to the stone by which the strike falls. Homage is offered to the offspring of the mountain, whose heat gathers together, asking graciousness for their bodies and happiness for their children. Ever is homage given to the offspring of the mountain, to the weapon, with fiery offerings. The worshippers know its highest abode, its navel hidden within the ocean. To the universal arrow, fashioned by the gods, strong for slaying, they ask for graciousness in the assembly, offering praise and homage. May fortune be obtained for the woman, as one takes a garland from a tree. Like a great-rooted mountain, may she long abide among her ancestors. The maiden bride is entrusted to King Yama, to be led to the house of her mother, brother, or father. The family guardian is invoked, and the woman is entrusted to the king, with prayers for her long abiding among her ancestors and for peace upon her head. With the power of Asita, Kaśyapa, and Gaya, just as wives are bound within the chamber, so is fortune bound to her. May the rivers flow together, may the winds unite, may the birds gather; may they accept this sacrifice offered with united oblation from the sky. The invoked ones are called to come with united streams, to increase the praise, so that every animal and all wealth remain. The inexhaustible springs of the rivers that flow together are called to bring wealth. The streams of clarified butter, milk, and water that unite are called to bring wealth together. Those who rose up on the new moon night—the cattle-eaters, the thieves—are opposed by Agni, the fourth, the destroyer of the way, who speaks for the practitioners. For lead, Varuṇa and Agni are invoked; Indra has driven away the lead, which dispels sorcery. The ritual repels outgrowth and drives away harm, withstanding all beings born as fiends. If harm is done to cow, horse, or man, then lead will strike, ensuring the cattle are not lost. Women adorned in red garments go forth without husbands, like sisters-in-law, and are made to stand bereft of vigor. The eldest, the next, the middle, and the youngest are called to stand firm, so the whole line stands steady. Of a hundred vessels and a thousand treasures, the middle ones stand firm, arranged with the ends. Around them, the great bow strung with sand is drawn, urging them to stand firm, remain steady, and be well. Misfortune, ill-mark, and poverty are driven away, while auspicious blessings are called to the offspring, and enmity is led away. Savitṛ has driven away strife from feet and hands; Varuṇa, Mitra, and Aryaman have removed it, and Anumati, favoring the ritualists, has driven it away. The gods have granted prosperity. Whatever is fierce in body or hair is destroyed with words, and Savitṛ is invoked to lay it low. The one with the foot of a lynx, the strong, the cow-thief, the destroyer—whatever is ill-marked or evil—are driven away. Prayers are made that piercers and over-piercers do not strike; Indra is called to cast away arrows that come from all sides. May arrows fall away in all directions, divine and human missiles, scattering enemies. Whoever among the people—own, stranger, relative, outsider—attacks, may Rudra scatter all enemies with his arrows. Whoever is a rival or not, whoever hates or attacks, may all the gods destroy them; let prayer be the inner armor. Let Soma be gracious in the sacrifice; let the Maruts show mercy. May the hostile one not overpower, nor any evil or hateful act befall. Whoever raises a weapon against the sinful, Mitra and Varuṇa are invoked to drive him away. From here or there, whatever danger exists, Varuṇa is called to spread out his great shield and ward off harm. The one thus commanded is mighty, unconquered, victorious over foes; his friend is never slain, nor is he ever defeated. Thus, through ritual, invocation, and prayer, the practitioners seek protection, prosperity, and peace for themselves, their families, and their community, honoring the gods and the forces of nature, and binding fortune and well-being to their lives.