There is a sacred ointment, whose power spreads across the body, touching each limb in turn, strong upon the strong and harsh upon the harsh. This ointment, fierce and potent, is invoked to drive away disease, just as a sharp middle tooth tears through what is tough. To the one who bears this ointment, no curse, no witchcraft, nor lamentation can reach; not even the spreading poison dares to touch him. This ointment is called upon for protection—from evil incantations, from troubling dreams, from misdeeds and impurity, from the fierce pain that afflicts the eye. With reverence, one addresses the ointment, speaking truth and not falsehood, seeking its blessing to safeguard horse, cow, oneself, and the beloved. Three servants attend this ointment: fever, consumption, and burning. Its lineage is mighty, for the eldest of the mountains, Trikakud, is its father. When the ointment, born of Trikakud, arose beyond the Himalaya, it gained the power to subdue all sorcerers and all beings of sorcery. Whether known as Trikakud’s or bearing the name of Yamuna, both its auspicious names are invoked for protection. Alongside the ointment, there is another guardian: the golden-born conch. Born from wind, from the atmosphere, from lightning, and from the light itself, this slender conch is prayed to for protection from harm. Before even the shining ones, the conch was born from the ocean. With its sound, demons are struck down and all obstacles overcome. With the conch, disease and ill will are driven away, as are perpetual enemies. The conch, universal medicine, is a slender guardian invoked for safety. It was born in heaven, from the ocean, and is carried by the river; it is the jewel that helps souls cross over the ocean of life. This jewel, born from the ocean and from the slayer of Vritra, the sun, is asked to protect from the weapons of gods and demons alike. The conch alone is among the golden ones, born from Soma, visible in the chariot and radiant in the quiver. It is invoked to carry the devotee across to long life. This slender bone of the gods, moving in the waters according to its own nature, is bound for life, brilliance, strength, and long years. In the cosmic order, the mighty bull supports the earth and sky, upholds the broad atmosphere, and steadies the six directions, entering into all the worlds. This bull is Indra, guardian of cattle, who measures the paths with his triple wheel and, milking the past, the future, and the worlds, follows all the vows of the gods. Indra, born among men, moves within as the heated Gharma, burning and glowing. Let him not depart from the noble household where good offspring dwell, nor consume, nor milk the Anaḍuha unwisely. The Anaḍuha, which is not to be milked, yields the world of good deeds; the purifying one fills him from the front, his stream is rain, the Maruts are his udder, sacrifice his milk, and the fee his milking. There is one whose lord is not the master of sacrifice, whose sacrifice is not his own, who has neither giver nor receiver; he conquers all, supports all, and accomplishes all. The Gharma, by whose vow and austerity the gods ascended to heaven, leaving the body and reaching the navel of immortality, is invoked so that mortals too may attain the world of good deeds. Indra in form, Agni as the carrier, Prajapati the supreme, and Virāj—all entered the universal fire, entered Vaiśvānara, entered the Anaḍuha, which made firm and upheld all. The very center of the Anaḍuha is where the carrier is placed, stretching as far east as it does west. He who knows the seven milking places of the Anaḍuha, following them in order, gains progeny and the world, as did the seven seers of old. With their feet they pressed, with their shanks they dug out the food; through toil, both the Anaḍuha and the ploughman approach the nourishing sap. Twelve nights are called the vow of Prajapati; to know that Brahman is to know the vow of the Anaḍuha. It is milked in the evening, morning, and midday, all around; whoever knows these times in order, truly knows them. To heal all wounds, the healer is invoked—the healer of the broken, the cut, the shattered. Let the undeceiving one bring about healing. Whatever is injured, shattered, or crushed in the body, may the Creator, with good fortune, unite and bind together, part by part. Let marrow be joined with marrow, joint with joint, flesh and bone regrow together. Hair is arranged with hair, skin with skin, bone with blood, flesh with flesh, and the healing herb is called to unite what is cut. Rise up, go forth, run ahead—the chariot is well-wheeled, well-yoked, and well-naved; stand upright. If the chariot has fallen from the axle and is broken, or if a stone has struck and smashed it, let the Ribhus, like skilled craftsmen, unite joint with joint, making it whole again. The gods themselves have placed down and raised up again; they have made whole and revived. Two winds come from the distant shore of the river—one brings skill, the other drives away harm. O Wind, bring healing and drive away all that is harmful, for you are the universal healer, the messenger of the gods. May the gods, the hosts of the Maruts, and all beings protect this man, so that he may be free from harm. Blessings and means of safety are brought, along with fierce and powerful strength; disease is driven away. This hand is blessed—indeed, even more blessed—this is the universal healer, the auspicious touch. With both hands, ten-fingered, with the tongue that leads speech, with hands that bring health, healing touch is bestowed. Thus, through ointment, conch, bull, sacrifice, wind, and the healing touch, the sacred forces of the universe are invoked for protection, healing, and the flourishing of life.