In the sacred tradition, the ritual begins with the careful measuring of nine vital breaths, each for the sake of long life and a hundred autumns. These breaths are grouped: three green, three silver, and three iron, each established and strengthened by austerity. The forces invoked span the cosmos—Agni, Sūrya, Candra, Earth, Waters, Sky, Atmosphere, the intermediate directions, and the quarters—along with the seasons united with their periods. All these are called upon to carry the supplicant safely across, guided by this triple measure. Three forms of nourishment, also in triple measure, are invited to reside here. Pūṣan is asked to bring forth milk and ghee, ensuring abundance of food, people, and cattle, so that prosperity may settle and endure. The Ādityas are beseeched to anoint the one who receives these blessings with wealth. Agni, as he grows, is asked to make this person grow as well, while Indra is called to grant strength and let the triple measure of nourishment settle within. Protection is sought from the green one of the earth, with Agni, bearer of all, supporting with iron, while the herbs, united with silver, are asked to grant skill and a cheerful mind. The gold, born in three ways, is described: one part became Agni’s dearest, another fell to Soma when pressed, and the third is said to be the seed of the Waters. This triple gold is dedicated to the recipient’s life. The triple lifespan of Jamadagni and Kaśyapa, and the threefold vision of immortality, are invoked to create three lifespans for the blessed one. Three shining ones, in triple form, when united as one syllable, gained might, driving away death with immortality and, concealing themselves, removing all evils. Protection is layered: the green one of the sky shields from above, the silver one from the middle, and the iron one of the earth from below—this is the ancient safeguard of the gods. These three ancient protections are asked to guard the recipient on all sides, so that bearing them, shining, they may stand superior to their foes. The city of the gods, immortal and golden, which the first god pierced at the beginning, is saluted ten times eastward. The hope is for approval, having pierced the triple protection. Aryaman, Pūṣan, and Bṛhaspati are invited to come with favor, and by the name of the one born today, blessings are conferred. With the seasons and their proper times, for long life and radiance, and with the energy of the year, strength is invoked for the recipient. The ritual substance is smeared with ghee and honey, made firm in the earth, unshaken, able to carry, breaking rivals and humbling them. It is instructed not to rise but to remain for great good fortune. Now, Agni Jātavedas is harnessed at the front, asked to carry forth and know what is being done. Agni is called healer and maker of remedies, through whom cattle, horses, and people may be gained. Agni, united with all the gods, is implored to act, so that any who has harmed, attacked, or injured may circle outside the boundary, away from the community. The ritual continues, asking Agni to pierce the eyes, heart, bind the tongue, and break the teeth of the flesh-eating demon who has attacked, destroying him. Whatever has been taken, carried off, or stolen—whatever demons have eaten—Agni is asked to bring back, restoring flesh to the body. Whether the demon has devoured in raw, well-cooked, spotted, or overcooked food, or in milk, curds, undercooked food, or grain, or in water, drink, or while lying in the bed of flesh-eating spirits, the prayer is for these demons to depart with their offspring and kin, so that the afflicted may be free from disease. This is repeated for day and night, for all circumstances. Agni is called upon to destroy the blood-drinking demon, the mind-stealer, with Indra striking him with his bolt and Soma cutting off his head. Agni has always destroyed sorcerers, burning up flesh-eaters and their roots, ensuring the divine weapon does not miss its mark. Jātavedas is asked to gather whatever has been taken or carried away, letting the limbs grow and swell like the shoots of Soma, making the recipient free from disease and pure, so that they may live. Offerings are presented to Agni for the binding of demons, asking him to accept them and let those who seek to seize the flesh abandon their form as flesh-eaters. The story turns to the breath of life: a plea is made for it to return from afar, not to follow the forefathers, but to remain here, firmly bound. Whatever spell has been cast, whether by one’s own or a stranger, is released with words of freedom. Whatever wrong has been done, knowingly or unknowingly, to a man or woman, is released; whatever harm has come from mother or father, is released. Whatever harm committed by kin or brother is remedied, making the recipient free from old age. The call is for the person to come with their whole mind, not to go to Yama’s messenger, but to remain in the abode of the living. The wise one is invited to return again, to ascend, step forth, and journey among the living. Reassurance is given: do not fear, you will not die; freedom from old age is bestowed. Disease and limb-fever are spoken away from the limbs. The breaking of limbs, limb-fever, and heart-illness are banished, sent far away like a hawk by the power of words. The seers who are awake, and those who awaken others, whether in sleep or wakefulness, are guardians of the breath, watching by day and night. Sitting near the fire, the prayer is for the sun to rise here, for the recipient to rise up from the deep darkness of death, from the blackness of confusion, back into the light of life.