Chapter 6: The chief breath, five fires and household rites

प्रथमोऽध्यायः
द्वितीयोऽध्यायः
तृतीयोऽध्यायः
चतुर्थोऽध्यायः
पञ्चमोऽध्यायः
षष्ठोऽध्यायः
अथ षष्ठोऽध्यायः ।
प्रथमं ब्राह्मणम्
यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च श्रेष्ठश्च स्वानां भवति ।
प्राणो वै ज्येष्ठश्च श्रेष्ठश्च ।
ज्येष्ठश्च श्रेष्ठश्च स्वानां भवति ।
अपि च येषां बुभूषति ।
य एवं वेद

prathamo'dhyāyaḥ
dvitīyo'dhyāyaḥ
tṛtīyo'dhyāyaḥ
caturtho'dhyāyaḥ
pañcamo'dhyāyaḥ
ṣaṣṭho'dhyāyaḥ
atha ṣaṣṭho'dhyāyaḥ |
prathamaṃ brāhmaṇam
yo ha vai jyeṣṭhaṃ ca śreṣṭhaṃ ca veda jyeṣṭhaśca śreṣṭhaśca svānāṃ bhavati |
prāṇo vai jyeṣṭhaśca śreṣṭhaśca |
jyeṣṭhaśca śreṣṭhaśca svānāṃ bhavati |
api ca yeṣāṃ bubhūṣati |
ya evaṃ veda

He who knows the eldest and the best becomes the eldest and the best among his own people. Prana, the breath of life, is the eldest and the best. Whoever knows this becomes the eldest and the best among his own, and among those over whom he wishes to rise.

यो ह वै वसिष्ठां वेद वसिष्ठः स्वानां भवति ।
वाग्वै वसिष्ठा ।
वसिष्ठः स्वानां भवति ।
अपि च येषां बुभूषति ।
य एवं वेद

yo ha vai vasiṣṭhāṃ veda vasiṣṭhaḥ svānāṃ bhavati |
vāgvai vasiṣṭhā |
vasiṣṭhaḥ svānāṃ bhavati |
api ca yeṣāṃ bubhūṣati |
ya evaṃ veda

He who knows the most excellent becomes the most excellent among his own. Speech is the most excellent. Whoever knows this becomes the most excellent among his own, and among those over whom he wishes to rise.

यो ह वै प्रतिष्ठां वेद प्रतितिष्ठति समे ।
प्रतितिष्ठति दुर्गे ।
चक्षुर्वै प्रतिष्ठा ।
चक्षुषा हि समे च दुर्गे च प्रतितिष्ठति ।
प्रतितिष्ठति समे प्रतितिष्ठति दुर्गे ।
य एवं वेद

yo ha vai pratiṣṭhāṃ veda pratitiṣṭhati same |
pratitiṣṭhati durge |
cakṣurvai pratiṣṭhā |
cakṣuṣā hi same ca durge ca pratitiṣṭhati |
pratitiṣṭhati same pratitiṣṭhati durge |
ya evaṃ veda

He who knows the firm ground stands firm on level ground and stands firm on rough ground. The eye is the firm ground, for with the eye one keeps one's footing on level and on rough ground alike. Whoever knows this stands firm on the level and on the rough.

यो ह वै संपदं वेद सं हास्मै पद्यते यं कामं कामयते ।
श्रोत्रं वै संपत् ।
श्रोत्रे हीमे सर्वे वेदा अभिसंपन्नाः ।
सं हास्मै पद्यते यं कामं कामयते ।
य एवं वेद

yo ha vai saṃpadaṃ veda saṃ hāsmai padyate yaṃ kāmaṃ kāmayate |
śrotraṃ vai saṃpat |
śrotre hīme sarve vedā abhisaṃpannāḥ |
saṃ hāsmai padyate yaṃ kāmaṃ kāmayate |
ya evaṃ veda

He who knows attainment gains whatever wish he desires. The ear is attainment, for in the ear all these Vedas are gathered and attained. Whoever knows this gains whatever wish he desires.

यो ह वा आयतनं वेदायतनं स्वानां भवत्यायतनं जनानाम् ।
मनो वा आयतनम् ।
आयतनं स्वानां भवत्यायतनं जनानाम् ।
य एवं वेद

yo ha vā āyatanaṃ vedāyatanaṃ svānāṃ bhavatyāyatanaṃ janānām |
mano vā āyatanam |
āyatanaṃ svānāṃ bhavatyāyatanaṃ janānām |
ya evaṃ veda

He who knows the abode becomes an abode, a support and refuge, for his own people and for all men. The mind is the abode. Whoever knows this becomes a refuge for his own people and for all men.

यो ह वै प्रजातिं वेद प्रजायते ह प्रजया पशुभिः ।
रेतो वै प्रजातिः ।
प्रजायते ह प्रजया पशुभिः ।
य एवं वेद

yo ha vai prajātiṃ veda prajāyate ha prajayā paśubhiḥ |
reto vai prajātiḥ |
prajāyate ha prajayā paśubhiḥ |
ya evaṃ veda

He who knows procreation is blessed with offspring and cattle. Seed is procreation. Whoever knows this is blessed with offspring and cattle.

ते हेमे प्राणा अहंश्रेयसे विवदमाना ब्रह्म जग्मुः ।
तद्धोचुः को नो वसिष्ठ इति ।
तद्धोवाच यस्मिन् व उत्क्रान्त इदं शरीरं पापियो मन्यते स वो वसिष्ठ इति

te heme prāṇā ahaṃśreyase vivadamānā brahma jagmuḥ |
taddhocuḥ ko no vasiṣṭha iti |
taddhovāca yasmin va utkrānta idaṃ śarīraṃ pāpiyo manyate sa vo vasiṣṭha iti

These vital powers, quarrelling over which of them was the greatest, went to Brahma. They asked, 'Which of us is the most excellent?' He answered, 'The one whose departure makes this body seem worse off, he is the most excellent among you.'

वाग्घोच्चक्राम ।
सा संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ।
ते होचुः यथाकला अवदन्तो वाचा प्राणन्तः प्राणेन पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण विद्वांसो मनसा प्रजायमाना रेतसैवमजीविष्मेति ।
प्रविवेश ह वाक्

vāgghoccakrāma |
sā saṃvatsaraṃ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti |
te hocuḥ yathākalā avadanto vācā prāṇantaḥ prāṇena paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇa vidvāṃso manasā prajāyamānā retasaivamajīviṣmeti |
praviveśa ha vāk

Speech went out. After staying away a year it came back and asked, 'How were you able to live without me?' They said, 'As the dumb live, not speaking with speech, yet breathing with the breath, seeing with the eye, hearing with the ear, knowing with the mind and begetting with seed. So we lived.' Speech entered again.

चक्षुर्होच्चक्राम ।
तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ।
ते होचुः यथान्धा अपश्यन्तश्चक्षुषा प्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण विद्वांसो मनसा प्रजायमाना रेतसैवमजीविष्मेति ।
प्रविवेश ह चक्षुः

cakṣurhoccakrāma |
tatsaṃvatsaraṃ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti |
te hocuḥ yathāndhā apaśyantaścakṣuṣā prāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa vidvāṃso manasā prajāyamānā retasaivamajīviṣmeti |
praviveśa ha cakṣuḥ

The eye went out. After staying away a year it came back and asked, 'How were you able to live without me?' They said, 'As the blind live, not seeing with the eye, yet breathing with the breath, speaking with speech, hearing with the ear, knowing with the mind and begetting with seed. So we lived.' The eye entered again.

श्रोत्रं होच्चक्राम ।
तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ।
ते होचुः यथा बधिरा अशृण्वन्तः श्रोत्रेण प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा विद्वांसो मनसा प्रजायमाना रेतसैवमजीविष्मेति ।
प्रविवेश ह श्रोत्रम्

śrotraṃ hoccakrāma |
tatsaṃvatsaraṃ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti |
te hocuḥ yathā badhirā aśṛṇvantaḥ śrotreṇa prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā vidvāṃso manasā prajāyamānā retasaivamajīviṣmeti |
praviveśa ha śrotram

The ear went out. After staying away a year it came back and asked, 'How were you able to live without me?' They said, 'As the deaf live, not hearing with the ear, yet breathing with the breath, speaking with speech, seeing with the eye, knowing with the mind and begetting with seed. So we lived.' The ear entered again.

मनो होच्चक्राम ।
तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ।
ते होचुः यथा मुग्धा अविद्वांसो मनसा प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण प्रजायमाना रेतसैवमजीविष्मेति ।
प्रविवेश ह मनः

mano hoccakrāma |
tatsaṃvatsaraṃ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti |
te hocuḥ yathā mugdhā avidvāṃso manasā prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇa prajāyamānā retasaivamajīviṣmeti |
praviveśa ha manaḥ

The mind went out. After staying away a year it came back and asked, 'How were you able to live without me?' They said, 'As the witless live, not knowing with the mind, yet breathing with the breath, speaking with speech, seeing with the eye, hearing with the ear and begetting with seed. So we lived.' The mind entered again.

रेतो होच्चक्राम ।
तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ।
ते होचुः यथा क्लीबा अप्रजायमाना रेतासा प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण विद्वांसो मनसैवमजीविष्मेति ।
प्रविवेश ह रेतः

reto hoccakrāma |
tatsaṃvatsaraṃ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti |
te hocuḥ yathā klībā aprajāyamānā retāsā prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇa vidvāṃso manasaivamajīviṣmeti |
praviveśa ha retaḥ

Seed went out. After staying away a year it came back and asked, 'How were you able to live without me?' They said, 'As those who cannot beget live, having no offspring, yet breathing with the breath, speaking with speech, seeing with the eye, hearing with the ear and knowing with the mind. So we lived.' Seed entered again.

अथ ह प्राण उत्क्रमिष्यन् यथा महासुहयः सैन्धवः पड्वीशशङ्खून्त्संवृहेदेवं हैवेमान् प्राणान्त्संववर्ह ।
ते होचुः मा भगव उत्क्रमीः ।
न वै शक्ष्यामस्त्वदृते जीवितुमिति ।
तस्यो मे बलिं कुरुतेति ।
तथेति

atha ha prāṇa utkramiṣyan yathā mahāsuhayaḥ saindhavaḥ paḍvīśaśaṅkhūntsaṃvṛhedevaṃ haivemān prāṇāntsaṃvavarha |
te hocuḥ mā bhagava utkramīḥ |
na vai śakṣyāmastvadṛte jīvitumiti |
tasyo me baliṃ kuruteti |
tatheti

Then, as the breath was about to go out, it tore up the other powers from their places, just as a great, spirited horse of the Sindhu land tears up the pegs to which its feet are tethered. They cried, 'Revered one, do not go out! We cannot live without you.' 'Then bring me tribute.' 'So be it.'

सा ह वागुवाच यद्वा अहं वसिष्ठास्मि त्वं तद्वसिष्ठोऽसीति ।
यद्वा अहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठोऽसीति चक्षुः ।
यद्वा अहं संपदस्मि त्वं तत्संपदसीति श्रोत्रम् ।
यद्वा अहमायतनमस्मि त्वं तदायतनमसीति मनः ।
यद्वा अहं प्रजातिरस्मि त्वं तत्प्रजातिरसीति रेतः ।
तस्यो मे किमन्नं किं वास इति ।
यदिदं किञ्चा श्वभ्य आ कृमिभ्य आ कीटपतङ्गेभ्यस्तत्तेऽन्नम् ।
आपो वास इति ।
न ह वा अस्यानन्नं जग्धं भवति नानन्नं प्रतिगृहीतं य एवमेतदनस्यान्नं वेद ।
तद्विद्वांसः श्रोत्रिया अशिष्यन्त आचामन्त्यशित्वाचामन्ति ।
एतमेव तदन्नमनग्नं कुर्वन्तो मन्यन्ते

sā ha vāguvāca yadvā ahaṃ vasiṣṭhāsmi tvaṃ tadvasiṣṭho'sīti |
yadvā ahaṃ pratiṣṭhāsmi tvaṃ tatpratiṣṭho'sīti cakṣuḥ |
yadvā ahaṃ saṃpadasmi tvaṃ tatsaṃpadasīti śrotram |
yadvā ahamāyatanamasmi tvaṃ tadāyatanamasīti manaḥ |
yadvā ahaṃ prajātirasmi tvaṃ tatprajātirasīti retaḥ |
tasyo me kimannaṃ kiṃ vāsa iti |
yadidaṃ kiñcā śvabhya ā kṛmibhya ā kīṭapataṅgebhyastatte'nnam |
āpo vāsa iti |
na ha vā asyānannaṃ jagdhaṃ bhavati nānannaṃ pratigṛhītaṃ ya evametadanasyānnaṃ veda |
tadvidvāṃsaḥ śrotriyā aśiṣyanta ācāmantyaśitvācāmanti |
etameva tadannamanagnaṃ kurvanto manyante

Speech said, 'The excellence that is mine is yours.' The eye said, 'The firm ground that is mine is yours.' The ear: 'The attainment that is mine is yours.' The mind: 'The abode that is mine is yours.' Seed: 'The power to beget that is mine is yours.' Breath asked, 'What then is my food, what my clothing?' 'Whatever there is, down to dogs, worms and insects, is your food; water is your clothing.' For one who knows this food of breath, nothing eaten is forbidden food. So the learned, before and after eating, sip water, thinking they thus clothe the breath.

द्वितीयं ब्राह्मण् (पञ्चाग्निविद्याब्राह्मणं वा श्वेतकेतुब्राह्मणम्)
श्वेतकेतुर्वा आरुणेयः पन्चालानां परिषदमाजगाम ।
स आजगाम जैवलिं प्रवाहणं परिचारयमाणम् ।
तमुदीक्ष्याभ्युवाद कुमारा३ इति ।
स भो३ इति प्रतिशुश्राव ।
अनुशिष्टो न्वसि पित्रेति ।
ओमिति होवाच

dvitīyaṃ brāhmaṇ (pañcāgnividyābrāhmaṇaṃ vā śvetaketubrāhmaṇam)
śvetaketurvā āruṇeyaḥ pancālānāṃ pariṣadamājagāma |
sa ājagāma jaivaliṃ pravāhaṇaṃ paricārayamāṇam |
tamudīkṣyābhyuvāda kumārā3 iti |
sa bho3 iti pratiśuśrāva |
anuśiṣṭo nvasi pitreti |
omiti hovāca

Shvetaketu, the grandson of Aruna, came to the assembly of the Panchalas. He approached Pravahana Jaivali, who was being waited upon by attendants. Seeing him, the king called out, 'Young man!' He answered, 'Sir!' 'Has your father instructed you?' 'Yes,' he said.

वेत्थ यथेमाः प्रजाः प्रयत्यो विप्रतिपद्यन्ता३ इति ।
नेति होवाच ।
वेत्थो यथेमं लोकं पुनरापद्यन्ता३ इति ।
नेति हैवोवाच ।
वेत्थो यथासौ लोक एवं बहुभिः पुनः पुनः प्रयद्भिर्न संपूर्यता३ इति ।
नेति हैवोवाच ।
वेत्थो यतिथ्यामाहुत्यां हुतायामापः पुरुषवाचो भूत्वा समुत्थाय वदन्ती३ इति ।
नेति हैवोवाच ।
वेत्थो देवयानस्य वा पथः प्रतिपदं पितृयाणस्य वा ।
यत्कृत्वा देवयानं वा पन्थानं प्रतिपद्यन्ते पितृयाणं वा ।
अपि हि न ऋषेर्वचः श्रुतं
द्वे सृती अशृणवं पितॄणामहं देवानामुत मर्त्यानाम् ।
ताभ्यामिदं विश्वमेजत्समेति यदन्तरा पितरं मातरं चेति ।
नाहमत एकं चन वेदेति होवाच

vettha yathemāḥ prajāḥ prayatyo vipratipadyantā3 iti |
neti hovāca |
vettho yathemaṃ lokaṃ punarāpadyantā3 iti |
neti haivovāca |
vettho yathāsau loka evaṃ bahubhiḥ punaḥ punaḥ prayadbhirna saṃpūryatā3 iti |
neti haivovāca |
vettho yatithyāmāhutyāṃ hutāyāmāpaḥ puruṣavāco bhūtvā samutthāya vadantī3 iti |
neti haivovāca |
vettho devayānasya vā pathaḥ pratipadaṃ pitṛyāṇasya vā |
yatkṛtvā devayānaṃ vā panthānaṃ pratipadyante pitṛyāṇaṃ vā |
api hi na ṛṣervacaḥ śrutaṃ
dve sṛtī aśṛṇavaṃ pitṝṇāmahaṃ devānāmuta martyānām |
tābhyāmidaṃ viśvamejatsameti yadantarā pitaraṃ mātaraṃ ceti |
nāhamata ekaṃ cana vedeti hovāca

'Do you know how beings, on departing, go by different ways?' 'No.' 'Do you know how they return to this world?' 'No.' 'Do you know why yonder world is never filled, though so many go there again and again?' 'No.' 'Do you know at which offering the waters rise up with a human voice and speak?' 'No.' 'Do you know the entry to the path of the devas or of the fathers, what one does to reach either? For we have heard the rishi say: I have heard of two paths for mortals, of the fathers and of the devas; by them all that moves goes, all between father and mother.' 'I know not one of these,' he said.

अथैनं वसत्योपमन्त्रयां चक्रे ।
अनादृत्य वसतिं कुमारः प्रदुद्राव ।
स आजगाम पितरम् ।
तं होवाच इति वाव किल नो भवान् पुरानुशिष्टानवोच इति ।
कथं सुमेध इति ।
पञ्च मा प्रश्नान् राजन्यबन्धुरप्राक्षीत् ।
ततो नैकं चन वेदेति ।
कतमे त इति ।
इम इति ह प्रतीकान्युदाजहार

athainaṃ vasatyopamantrayāṃ cakre |
anādṛtya vasatiṃ kumāraḥ pradudrāva |
sa ājagāma pitaram |
taṃ hovāca iti vāva kila no bhavān purānuśiṣṭānavoca iti |
kathaṃ sumedha iti |
pañca mā praśnān rājanyabandhuraprākṣīt |
tato naikaṃ cana vedeti |
katame ta iti |
ima iti ha pratīkānyudājahāra

The king then invited him to stay. Ignoring the offer, the boy ran off and came to his father. He said, 'So this is how you described me as fully instructed!' 'How so, wise one?' 'A mere kinsman of kings asked me five questions, and I did not know one of them.' 'Which were they?' He repeated their opening words.

स होवाच तथा नस्त्वं तत जानीथा यथा यदहं किंच वेद सर्वमहं तत्तुभमवोचम् ।
प्रेहि तु तत्र ।
प्रतीत्य ब्रह्मचर्यं वत्स्याव इति ।
भवानेव गच्छत्विति ।
स आजगाम गौतमो यत्र प्रवाहणस्य जैवलेरास ।
तस्मा आसनमाहृत्योदकमाहारयां चकार ।
अथ हास्मा अर्घ्यं चकार ।
तं होवाच वरं भगवते गौतमाय दद्म इति

sa hovāca tathā nastvaṃ tata jānīthā yathā yadahaṃ kiṃca veda sarvamahaṃ tattubhamavocam |
prehi tu tatra |
pratītya brahmacaryaṃ vatsyāva iti |
bhavāneva gacchatviti |
sa ājagāma gautamo yatra pravāhaṇasya jaivalerāsa |
tasmā āsanamāhṛtyodakamāhārayāṃ cakāra |
atha hāsmā arghyaṃ cakāra |
taṃ hovāca varaṃ bhagavate gautamāya dadma iti

The father said, 'You know me, dear son: whatever I knew, I told you all of it. Come, we will both go there and live as brahmacharis, as students.' 'You go yourself, sir.' So Gautama came to where Pravahana Jaivali was. The king had a seat brought for him and had water fetched, and made him the guest-offering of arghya. Then he said, 'We grant a boon to the revered Gautama.'

स होवाच प्रतिज्ञतो म एष वरः ।
यां तु कुमारस्यान्ते वाचमभाषथास्तां मे ब्रूहीति

sa hovāca pratijñato ma eṣa varaḥ |
yāṃ tu kumārasyānte vācamabhāṣathāstāṃ me brūhīti

Gautama said, 'You have promised me this boon. Tell me the words you spoke in the presence of my son.'

स होवाच दैवेषु वै गौतम तद्वरेषु ।
मानुषाणां ब्रूहीति

sa hovāca daiveṣu vai gautama tadvareṣu |
mānuṣāṇāṃ brūhīti

The king said, 'Gautama, that belongs among divine boons. Ask for one of human boons.'

स होवाच विज्ञायते हास्तिहिरण्यस्यापात्तं गोअश्वानां दासीनां प्रवाराणां परिधानस्य ।
मा नो भवान् बहोरनन्तस्यापर्यन्तस्याभ्यवदान्यो भूदिति ।
स वै गौतम तीर्थेनेच्छसा इति ।
उपैम्यहं भवन्तमिति ।
वाचा ह स्मैव पूर्व उपयन्ति ।
स होपायनकीर्त्योवास

sa hovāca vijñāyate hāstihiraṇyasyāpāttaṃ goaśvānāṃ dāsīnāṃ pravārāṇāṃ paridhānasya |
mā no bhavān bahoranantasyāparyantasyābhyavadānyo bhūditi |
sa vai gautama tīrthenecchasā iti |
upaimyahaṃ bhavantamiti |
vācā ha smaiva pūrva upayanti |
sa hopāyanakīrtyovāsa

Gautama said, 'It is well known that I have plenty of gold, cows and horses, maidservants, attendants and fine clothing. Do not be ungenerous to me with the great, the infinite, the boundless.' 'Then, Gautama, you must seek it in the proper way.' 'I come to you as a pupil.' In olden days men approached a teacher with words alone. So he lived there, having declared himself a pupil.

स होवाच तथा नस्त्वं गौतम मापराधास्तव च पितामहाः ।
यथेयं विद्येतः पूर्वं न कस्मिंश्चन ब्राह्मन उवास ।
तां त्वहं तुभ्यं वक्ष्यामि ।
को हि त्वैवं ब्रुवन्तमर्हति प्रत्याख्यातुमिति

sa hovāca tathā nastvaṃ gautama māparādhāstava ca pitāmahāḥ |
yatheyaṃ vidyetaḥ pūrvaṃ na kasmiṃścana brāhmana uvāsa |
tāṃ tvahaṃ tubhyaṃ vakṣyāmi |
ko hi tvaivaṃ bruvantamarhati pratyākhyātumiti

The king said, 'Gautama, do not hold it against us, as your forefathers did not. Before this, this knowledge never dwelt with any brahmana. But I will tell it to you, for who could refuse one who speaks as you do?'

असौ वै लोकोऽग्निर्गौतम ।
तस्यादित्य एव समित् ।
रश्मयो धूमः ।
अहरर्चिः ।
दिशोऽङ्गाराः ।
अवान्तरदिशो विष्फुलिङ्गाः ।
तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति ।
तस्या आहुत्यै सोमो राजा संभवति

asau vai loko'gnirgautama |
tasyāditya eva samit |
raśmayo dhūmaḥ |
ahararciḥ |
diśo'ṅgārāḥ |
avāntaradiśo viṣphuliṅgāḥ |
tasminnetasminnagnau devāḥ śraddhāṃ juhvati |
tasyā āhutyai somo rājā saṃbhavati

'Yonder world, heaven, is a fire, Gautama. The sun is its fuel, the rays its smoke, the day its flame, the quarters its embers, the intermediate quarters its sparks. In this fire the devas offer shraddha, faith. From that offering King Soma, the moon, comes into being.'

पर्जन्यो वा अग्निर्गौतम ।
तस्य संवत्सर एव समित् ।
अभ्राणि धूमः ।
विद्युदर्चिः ।
अशनिरङ्गाराः ।
ह्रादुनयो विष्फुलिङ्गाः ।
तस्मिन्नेतस्मिन्नग्नौ देवाः सोमं राजानं जुह्वति ।
तस्या आहुत्यै वृष्टिः संभवति

parjanyo vā agnirgautama |
tasya saṃvatsara eva samit |
abhrāṇi dhūmaḥ |
vidyudarciḥ |
aśaniraṅgārāḥ |
hrādunayo viṣphuliṅgāḥ |
tasminnetasminnagnau devāḥ somaṃ rājānaṃ juhvati |
tasyā āhutyai vṛṣṭiḥ saṃbhavati

'Parjanya, the rain-god, is a fire, Gautama. The year is its fuel, the clouds its smoke, lightning its flame, the thunderbolt its embers, the rumblings of thunder its sparks. In this fire the devas offer King Soma. From that offering rain comes into being.'

अयं वै लोकोऽग्निर्गौतम ।
तस्य पृथिव्येव समित् ।
अग्निर्धूमः ।
रात्रिरर्चिः ।
चन्द्रमा अङ्गाराः ।
नक्षत्राणि विष्फुलिङ्गाः ।
तस्मिन्नेतस्मिन्नग्नौ देवा वृष्टिं जुह्वति ।
तस्या आहुत्या अन्नं संभवति

ayaṃ vai loko'gnirgautama |
tasya pṛthivyeva samit |
agnirdhūmaḥ |
rātrirarciḥ |
candramā aṅgārāḥ |
nakṣatrāṇi viṣphuliṅgāḥ |
tasminnetasminnagnau devā vṛṣṭiṃ juhvati |
tasyā āhutyā annaṃ saṃbhavati

'This world is a fire, Gautama. The earth is its fuel, fire its smoke, night its flame, the moon its embers, the stars its sparks. In this fire the devas offer rain. From that offering food comes into being.'

पुरुषो वा अग्निर्गौतम ।
तस्य व्यात्तमेव समित् ।
प्राणो धूमः ।
वागर्चिः ।
चक्षुरङ्गाराः ।
श्रोत्रं विष्फुलिङ्गाः ।
तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति ।
तस्या आहुत्यै रेतः संभवति

puruṣo vā agnirgautama |
tasya vyāttameva samit |
prāṇo dhūmaḥ |
vāgarciḥ |
cakṣuraṅgārāḥ |
śrotraṃ viṣphuliṅgāḥ |
tasminnetasminnagnau devā annaṃ juhvati |
tasyā āhutyai retaḥ saṃbhavati

'Man is a fire, Gautama. His open mouth is its fuel, breath its smoke, speech its flame, the eye its embers, the ear its sparks. In this fire the devas offer food. From that offering seed comes into being.'

योषा वा अग्निर्गौतम ।
तस्या उपस्थ एव समित् ।
लोमानि धूमः ।
योनिरर्चिः ।
यदन्तः करोति तेऽङ्गाराः ।
अभिनन्दा विष्फुलिङ्गाः ।
तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति ।
तस्या आहुत्यै पुरुषः संभवति ।
स जीवति यावज्जीवति ।
अथ यदा म्रियते

yoṣā vā agnirgautama |
tasyā upastha eva samit |
lomāni dhūmaḥ |
yonirarciḥ |
yadantaḥ karoti te'ṅgārāḥ |
abhinandā viṣphuliṅgāḥ |
tasminnetasminnagnau devā reto juhvati |
tasyā āhutyai puruṣaḥ saṃbhavati |
sa jīvati yāvajjīvati |
atha yadā mriyate

'Woman is a fire, Gautama.' Her body, in the union of husband and wife, is likened part by part to the fuel, smoke, flame, embers and sparks of the altar fire. 'In this fire the devas offer seed. From that offering a person comes into being. He lives as long as he lives, and then he dies.'

अथैनमग्नये हरन्ति ।
तस्याग्निरेवाग्निर्भवति ।
समित्समित् ।
धूमो धूमः ।
अर्चिरर्चिः ।
अङ्गारा अङ्गाराः ।
विष्फुलिङ्गा विष्फुलिङ्गाः ।
तस्मिन्नेतस्मिन्नग्नौ देवाः पुरुषं जुह्वति ।
तस्या आहुत्यै पुरुषो भास्वरवर्णः संभवति

athainamagnaye haranti |
tasyāgnirevāgnirbhavati |
samitsamit |
dhūmo dhūmaḥ |
arcirarciḥ |
aṅgārā aṅgārāḥ |
viṣphuliṅgā viṣphuliṅgāḥ |
tasminnetasminnagnau devāḥ puruṣaṃ juhvati |
tasyā āhutyai puruṣo bhāsvaravarṇaḥ saṃbhavati

'Then they carry him to the fire. Here the fire itself is his fire, the fuel is fuel, the smoke is smoke, the flame is flame, the embers are embers, the sparks are sparks. In this fire the devas offer the man. From that offering the man arises, radiant in colour.'

ते य एवमेतद्विदुर्ये चामी अरण्ये श्रद्धां सत्यमुपासते तेऽर्चिरभिसंभवन्ति ।
अर्चिषोऽहः ।
अह्न आपूर्यमाणपक्षम् ।
आपूर्यमाणपक्षाद्यान् षण्मासानुदङ्ङादित्य एति ।
मासेभ्यो देवलोकम् ।
देवलोकादादित्यम् ।
आदित्याद्वैद्युतम् ।
तान् वैद्युतान् पुरुषो मानस एत्य ब्रह्मलोकान् गमयति ।
ते तेषु ब्रह्मलोकेषु पराः परावतो वसन्ति ।
तेषां न पुनरावृत्तिः

te ya evametadvidurye cāmī araṇye śraddhāṃ satyamupāsate te'rcirabhisaṃbhavanti |
arciṣo'haḥ |
ahna āpūryamāṇapakṣam |
āpūryamāṇapakṣādyān ṣaṇmāsānudaṅṅāditya eti |
māsebhyo devalokam |
devalokādādityam |
ādityādvaidyutam |
tān vaidyutān puruṣo mānasa etya brahmalokān gamayati |
te teṣu brahmalokeṣu parāḥ parāvato vasanti |
teṣāṃ na punarāvṛttiḥ

'Those who know this, and those who in the forest worship faith as truth, pass into the flame; from the flame into the day; from the day into the bright half of the month; from that into the six months when the sun moves north; from the months into the world of the devas; from there into the sun; from the sun into the region of lightning. A being made of mind comes to those in the lightning and leads them to the worlds of Brahma. In those worlds they dwell for ages beyond ages. For them there is no return.'

अथ ये यज्ञेन दानेन तपसा लोकाञ्जयन्ति ते धूममभिसंभवन्ति ।
धूमाद्रात्रिम् ।
रात्रेरपक्षीयमाणपक्षम् ।
अपक्षीयमाणपक्षाद्यान् षण्मासान् दक्षिणादित्य एति ।
मासेभ्यः पितृलोकम् ।
पितृलोकाच्चन्द्रम् ।
ते चन्द्रं प्राप्यान्नं भवन्ति ।
तांस्तत्र देवा यथा सोमं राजानमाप्यायस्वापक्षीयस्वेत्येवमेनांस्तत्र भक्षयन्ति ।
तेषां यदा तत्पर्यवैत्यथेममेवाकाशमभिनिष्पद्यन्ते ।
आकाशाद्वायुम् ।
वायोर्वृष्टिम् ।
वृष्टेः पृथिवीम् ।
ते पृथिवीं प्राप्यान्नं भवन्ति ।
ते पुनः पुरुषाग्नौ हूयन्ते ततो योषाग्नौ जायन्ते ।
लोकान् प्रत्युथायिनस्त एवमेवानुपरिवर्तन्ते ।
अथ य एतौ पन्थानौ न विदुस्ते कीटाः पतङ्गा यदिदं दन्दशूकम्

atha ye yajñena dānena tapasā lokāñjayanti te dhūmamabhisaṃbhavanti |
dhūmādrātrim |
rātrerapakṣīyamāṇapakṣam |
apakṣīyamāṇapakṣādyān ṣaṇmāsān dakṣiṇāditya eti |
māsebhyaḥ pitṛlokam |
pitṛlokāccandram |
te candraṃ prāpyānnaṃ bhavanti |
tāṃstatra devā yathā somaṃ rājānamāpyāyasvāpakṣīyasvetyevamenāṃstatra bhakṣayanti |
teṣāṃ yadā tatparyavaityathemamevākāśamabhiniṣpadyante |
ākāśādvāyum |
vāyorvṛṣṭim |
vṛṣṭeḥ pṛthivīm |
te pṛthivīṃ prāpyānnaṃ bhavanti |
te punaḥ puruṣāgnau hūyante tato yoṣāgnau jāyante |
lokān pratyuthāyinasta evamevānuparivartante |
atha ya etau panthānau na viduste kīṭāḥ pataṅgā yadidaṃ dandaśūkam

'But those who win the worlds by sacrifice, charity and austerity pass into the smoke; then into night, the dark fortnight, the six months of the sun's southern course, the world of the fathers and the moon. There they become food, and the devas feed on them as on King Soma, saying, Wax, wane. When that merit is spent, they pass into space, then air, rain and earth, and become food. Offered again in the fire of man, they are born in the fire of woman, and so circle round, rising to the worlds. Those who know neither path become worms, flying insects and biting creatures.'

तृतीयं ब्राह्मणम् (ज्येष्ठब्राह्मणं वा प्राणविद्याब्राह्मणम्)
स यः कामयेत महत्प्राप्नुयामित्युदगयन आपूर्यमाणपक्षस्य पुण्याहे द्वादशाहमुपसद्व्रती भूत्वौदुम्बरे कंसे चमसे वा सर्वौषधं फलानीति संभृत्य परिसमुह्य परिलिप्याग्निमुपसमाधाय परिस्तीर्यावृताज्यं संस्कृत्य पुंसा नक्षत्रेण मन्थं संनीय जुहोति
यावन्तो देवास्त्वयि जातवेदस्तिर्यञ्चो घ्नन्ति पुरुषस्य कामान् ।
तेभ्योऽहं भागधेयं जुहोमि ते मा तृप्ताः सर्वैः कामैस्तर्पयन्तु स्वाहा ।
या तिरश्ची निपद्यसेऽहं विधरणी इति ।
तां त्वा घृतस्य धारया यजे संराधनीमहं स्वाहा

tṛtīyaṃ brāhmaṇam (jyeṣṭhabrāhmaṇaṃ vā prāṇavidyābrāhmaṇam)
sa yaḥ kāmayeta mahatprāpnuyāmityudagayana āpūryamāṇapakṣasya puṇyāhe dvādaśāhamupasadvratī bhūtvaudumbare kaṃse camase vā sarvauṣadhaṃ phalānīti saṃbhṛtya parisamuhya parilipyāgnimupasamādhāya paristīryāvṛtājyaṃ saṃskṛtya puṃsā nakṣatreṇa manthaṃ saṃnīya juhoti
yāvanto devāstvayi jātavedastiryañco ghnanti puruṣasya kāmān |
tebhyo'haṃ bhāgadheyaṃ juhomi te mā tṛptāḥ sarvaiḥ kāmaistarpayantu svāhā |
yā tiraścī nipadyase'haṃ vidharaṇī iti |
tāṃ tvā ghṛtasya dhārayā yaje saṃrādhanīmahaṃ svāhā

Whoever wishes to attain greatness should, in the sun's northern course, on an auspicious day of the bright fortnight, keep the upasad vow for twelve days. Then in an udumbara cup or bowl he gathers all herbs and fruits, sweeps and plasters the ground, lays the fire, spreads grass around it, prepares the ghee and, under a male nakshatra, mixes the mantha, the stirred offering. He offers, saying: 'Whatever devas within you, Jataveda, thwart a man's desires, to them I offer their share; satisfied, may they satisfy me with all desires, svaha. You who lie athwart, claiming to hold all apart, I worship you, the fulfiller, with a stream of ghee, svaha.'

ज्येष्ठाय स्वाहा श्रेष्ठाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
प्राणाय स्वाहा वसिष्ठायै स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
वाचे स्वाहा प्रतिष्ठायै स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
चक्षुषे स्वाहा संपदे स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
श्रोत्राय स्वाहायतनाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
मनसे स्वाहा प्रजात्यै स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
रेतसे स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति

jyeṣṭhāya svāhā śreṣṭhāya svāhetyagnau hutvā manthe saṃsravamavanayati |
prāṇāya svāhā vasiṣṭhāyai svāhetyagnau hutvā manthe saṃsravamavanayati |
vāce svāhā pratiṣṭhāyai svāhetyagnau hutvā manthe saṃsravamavanayati |
cakṣuṣe svāhā saṃpade svāhetyagnau hutvā manthe saṃsravamavanayati |
śrotrāya svāhāyatanāya svāhetyagnau hutvā manthe saṃsravamavanayati |
manase svāhā prajātyai svāhetyagnau hutvā manthe saṃsravamavanayati |
retase svāhetyagnau hutvā manthe saṃsravamavanayati

Saying 'To the eldest, svaha; to the best, svaha,' he offers into the fire and pours the remnant into the mantha. In the same way he offers 'To breath, svaha; to the most excellent, svaha', 'To speech, svaha; to firm ground, svaha', 'To the eye, svaha; to attainment, svaha', 'To the ear, svaha; to the abode, svaha', 'To the mind, svaha; to procreation, svaha' and 'To seed, svaha', each time pouring the remnant into the mantha.

अग्नये स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
सोमाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
भूः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
भुवः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
स्वः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
भूर्भुवः स्वः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
ब्रह्मणे स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
क्षत्राय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
भूताय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
भविष्यते स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
विश्वाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
सर्वाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
प्रजापतये स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति

agnaye svāhetyagnau hutvā manthe saṃsravamavanayati |
somāya svāhetyagnau hutvā manthe saṃsravamavanayati |
bhūḥ svāhetyagnau hutvā manthe saṃsravamavanayati |
bhuvaḥ svāhetyagnau hutvā manthe saṃsravamavanayati |
svaḥ svāhetyagnau hutvā manthe saṃsravamavanayati |
bhūrbhuvaḥ svaḥ svāhetyagnau hutvā manthe saṃsravamavanayati |
brahmaṇe svāhetyagnau hutvā manthe saṃsravamavanayati |
kṣatrāya svāhetyagnau hutvā manthe saṃsravamavanayati |
bhūtāya svāhetyagnau hutvā manthe saṃsravamavanayati |
bhaviṣyate svāhetyagnau hutvā manthe saṃsravamavanayati |
viśvāya svāhetyagnau hutvā manthe saṃsravamavanayati |
sarvāya svāhetyagnau hutvā manthe saṃsravamavanayati |
prajāpataye svāhetyagnau hutvā manthe saṃsravamavanayati

He offers into the fire, each time pouring the remnant into the mantha, with these words: 'To Agni, svaha', 'To Soma, svaha', 'Bhuh, svaha', 'Bhuvah, svaha', 'Svah, svaha', 'Bhur bhuvah svah, svaha', 'To Brahman, the priestly power, svaha', 'To Kshatra, the ruling power, svaha', 'To the past, svaha', 'To the future, svaha', 'To the universe, svaha', 'To the All, svaha', 'To Prajapati, svaha'.

अथैनमभिमृशति भ्रमदसि ।
ज्वलदसि ।
पूर्णमसि ।
प्रस्तब्धमसि ।
एकसभमसि ।
हिङ्कृतमसि ।
हिङ्क्रियमानमसि ।
उद्गीथमसि ।
उद्गीयमानमसि ।
श्रावितमसि ।
प्रत्याश्रावितमसि ।
आर्द्रे संदीप्तमसि ।
विभूरसि ।
प्रभूरसि ।
अन्नमसि ।
ज्योतिरसि ।
निधनमसि ।
संवर्गोऽसीति

athainamabhimṛśati bhramadasi |
jvaladasi |
pūrṇamasi |
prastabdhamasi |
ekasabhamasi |
hiṅkṛtamasi |
hiṅkriyamānamasi |
udgīthamasi |
udgīyamānamasi |
śrāvitamasi |
pratyāśrāvitamasi |
ārdre saṃdīptamasi |
vibhūrasi |
prabhūrasi |
annamasi |
jyotirasi |
nidhanamasi |
saṃvargo'sīti

Then he touches the mantha, saying: 'You are the moving one. You are the blazing one. You are the full. You are the steadfast. You are the one meeting-place of all. You are the syllable hin sung and being sung. You are the Udgitha chanted and being chanted. You are what is proclaimed and answered back. You are what shines in the moist cloud. You are the pervading, the mighty. You are food, you are light. You are the end, you are the gathering-in of all.'

अथैनमुद्यच्छत्यामंस्यामं हि ते महि ।
स हि राजेशानोऽधिपतिः ।
स मां राजेशनोऽधिपतिं करोत्विति

athainamudyacchatyāmaṃsyāmaṃ hi te mahi |
sa hi rājeśāno'dhipatiḥ |
sa māṃ rājeśano'dhipatiṃ karotviti

Then he raises the mantha, saying: 'You know all, and we know your greatness. He is the king, the lord, the ruler. May he make me king, lord and ruler.'

अथैनमाचामति
तत्सवितुर्वरेण्यम् ।
मधु वाता ऋतायते मधु क्षरन्ति सिन्धवः ।
माध्वीर्नः सन्त्वोषधीः ।
भूः स्वाहा ।
भर्गो देवस्य धीमहि
मधु नक्तमुतोषसो मधुमत्पार्थिवं रजः ।
मधु द्यौरस्तु नः पिता ।
भुवः स्वाहा ।
धियो यो नः प्रचोदयात् ।
मधुमान्नो वनस्पतिर्मधुमां अस्तु सूर्यः ।
माध्वीर्गवो भवन्तु नः ।
स्वः स्वाहा ।
सर्वां च सावित्रीमन्वाह ।
सर्वाश्च मधुमतीरहमेवेदं सर्वं भूयासं भूर्भुवः स्वः स्वाहेति अन्तत आचम्य पाणी प्रक्षाल्य जघनेनाग्निं प्राक्शिराः संविशति ।
प्रातरादित्यमुपतिष्ठते ।
दिशामेकपुण्डरीकमसि ।
अहं मनुष्याणामेकपुण्डरीकं भूयासमिति ।
यथेतमेत्य जघनेनाग्निमासीनो वंशं जपति

athainamācāmati
tatsaviturvareṇyam |
madhu vātā ṛtāyate madhu kṣaranti sindhavaḥ |
mādhvīrnaḥ santvoṣadhīḥ |
bhūḥ svāhā |
bhargo devasya dhīmahi
madhu naktamutoṣaso madhumatpārthivaṃ rajaḥ |
madhu dyaurastu naḥ pitā |
bhuvaḥ svāhā |
dhiyo yo naḥ pracodayāt |
madhumānno vanaspatirmadhumāṃ astu sūryaḥ |
mādhvīrgavo bhavantu naḥ |
svaḥ svāhā |
sarvāṃ ca sāvitrīmanvāha |
sarvāśca madhumatīrahamevedaṃ sarvaṃ bhūyāsaṃ bhūrbhuvaḥ svaḥ svāheti antata ācamya pāṇī prakṣālya jaghanenāgniṃ prākśirāḥ saṃviśati |
prātarādityamupatiṣṭhate |
diśāmekapuṇḍarīkamasi |
ahaṃ manuṣyāṇāmekapuṇḍarīkaṃ bhūyāsamiti |
yathetametya jaghanenāgnimāsīno vaṃśaṃ japati

He sips the mantha, joining the Savitri to the honey verses: 'That excellent glory of Savitar. Sweet blow the winds and rivers, sweet be the plants. Bhuh, svaha. We meditate on the radiance of the deva. Sweet be night, dawn, earth and father heaven. Bhuvah, svaha. May he stir our minds. Sweet be tree, sun and cows. Svah, svaha.' Saying, 'May I become all this,' he drinks the rest, washes his hands and lies behind the fire, head to the east. At dawn he worships the sun: 'You are the one lotus of the quarters; may I be the one lotus among men.' Then, seated behind the fire, he recites the line of teachers.

तं हैतमुद्दालक आरुणिर्वाजसनेयाय याज्ञवल्क्यायान्तेवासिन उक्त्वोवाच अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति

taṃ haitamuddālaka āruṇirvājasaneyāya yājñavalkyāyāntevāsina uktvovāca api ya enaṃ śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti

Uddalaka Aruni taught this to his pupil Yajnavalkya Vajasaneya and said: 'Even if one were to pour this on a dry stump, branches would spring forth and leaves would sprout.'

एतमु हैव वाजसनेयो याज्नवल्क्यो मधुकाय पैङ्ग्यायान्तेवासिन उक्त्वोवाच अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति

etamu haiva vājasaneyo yājnavalkyo madhukāya paiṅgyāyāntevāsina uktvovāca api ya enaṃ śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti

Yajnavalkya Vajasaneya taught this to his pupil Madhuka Paingya and said: 'Even if one were to pour this on a dry stump, branches would spring forth and leaves would sprout.'

एतमु हैव मधुकः पैङ्ग्यश्चूलाय भागवित्तयेऽन्तेवासिन उक्त्वोवाच अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति

etamu haiva madhukaḥ paiṅgyaścūlāya bhāgavittaye'ntevāsina uktvovāca api ya enaṃ śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti

Madhuka Paingya taught this to his pupil Chula Bhagavitti and said: 'Even if one were to pour this on a dry stump, branches would spring forth and leaves would sprout.'

एतमु हैव चूलो भागवित्तिर्जानकय आयःस्थूणायान्तेवासिन उक्त्वोवाच अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति

etamu haiva cūlo bhāgavittirjānakaya āyaḥsthūṇāyāntevāsina uktvovāca api ya enaṃ śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti

Chula Bhagavitti taught this to his pupil Janaki Ayasthuna and said: 'Even if one were to pour this on a dry stump, branches would spring forth and leaves would sprout.'

एतमु हैव जानकिरायस्थूणः सत्यकामाय जाबालायान्तेवासिन उक्त्वोवाच अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति

etamu haiva jānakirāyasthūṇaḥ satyakāmāya jābālāyāntevāsina uktvovāca api ya enaṃ śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti

Janaki Ayasthuna taught this to his pupil Satyakama Jabala and said: 'Even if one were to pour this on a dry stump, branches would spring forth and leaves would sprout.'

एतमु हैव सत्यकामो जाबालोऽन्तेवासिभ्य उक्त्वोव अचापि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ।
तमेतं नापुत्राय वानन्तेवासिने वा ब्रूयात्

etamu haiva satyakāmo jābālo'ntevāsibhya uktvova acāpi ya enaṃ śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti |
tametaṃ nāputrāya vānantevāsine vā brūyāt

Satyakama Jabala taught this to his pupils and said: 'Even if one were to pour this on a dry stump, branches would spring forth and leaves would sprout.' This should not be told to anyone who is not one's son or one's pupil.

चतुरौदुम्बरो भवति ।
औदुम्बरः स्रुव औदुम्बरश्चमस औदुम्बर इध्म औदुम्बर्या उपमन्थन्यौ ।
दश ग्राम्याणि धान्यानि भवन्ति ।
व्रीहियवास्तिलमाषा अणुप्रियंगवो गोधूमाश्च मसूराश्च खल्वाश्च खलकुलाश्च ।
तान् पिष्टान् दधनि मधुनि घृत उपसिञ्चति ।
आज्यस्य जुहोति

caturaudumbaro bhavati |
audumbaraḥ sruva audumbaraścamasa audumbara idhma audumbaryā upamanthanyau |
daśa grāmyāṇi dhānyāni bhavanti |
vrīhiyavāstilamāṣā aṇupriyaṃgavo godhūmāśca masūrāśca khalvāśca khalakulāśca |
tān piṣṭān dadhani madhuni ghṛta upasiñcati |
ājyasya juhoti

Four things are of udumbara wood: the sacrificial ladle, the cup, the fuel and the two stirring rods. There are ten kinds of cultivated grain: rice and barley, sesame and beans, millet and panic seed, wheat, lentils, pulse and vetch. These are ground and steeped in curd, honey and clarified butter, and he offers the clarified butter.

चतुर्थं ब्राह्मणम् (पुत्रमन्थकर्मब्राह्मणम्)
एषां वै भूतानां पृथिवी रसः ।
पृथिव्या आपः ।
अपामोषधयः ।
ओषधीनां पुष्पाणि ।
पुष्पाणां फलानि ।
फलानां पुरुषः ।
पुरुषस्य रेतः

caturthaṃ brāhmaṇam (putramanthakarmabrāhmaṇam)
eṣāṃ vai bhūtānāṃ pṛthivī rasaḥ |
pṛthivyā āpaḥ |
apāmoṣadhayaḥ |
oṣadhīnāṃ puṣpāṇi |
puṣpāṇāṃ phalāni |
phalānāṃ puruṣaḥ |
puruṣasya retaḥ

Earth is the rasa, the finest part, of all these beings; water is the rasa of earth; plants of water; flowers of plants; fruits of flowers; man of fruits; and seed is the rasa of man.

स ह प्रजापतिरीक्षां चक्रे हन्तास्मै प्रतिष्ठां कल्पयानीति स स्त्रियं ससृजे ।
तां सृष्ट्वाध उपास्त ।
तस्मात्स्त्रियमध उपासीत ।
स एतं प्राञ्चं ग्रावाणमात्मन एव समुदपारयत् ।
तेनैनामभ्यसृजत

sa ha prajāpatirīkṣāṃ cakre hantāsmai pratiṣṭhāṃ kalpayānīti sa striyaṃ sasṛje |
tāṃ sṛṣṭvādha upāsta |
tasmātstriyamadha upāsīta |
sa etaṃ prāñcaṃ grāvāṇamātmana eva samudapārayat |
tenaināmabhyasṛjata

Prajapati reflected, 'Let me prepare a firm foundation for this seed.' So he created woman. Having created her, he honoured her; therefore a man should honour his wife. Prajapati brought forth from himself the power of generation and by it united with her.

तस्या वेदिरुपस्थः ।
लोमानि बर्हिश् ।
चर्माधिषवणे ।
समिद्धो मध्यतस्तौ मुष्कौ ।
स यावान् ह वै वाजपेयेन यजमनस्य लोको भवति तावानस्य लोको भवति ।
य एवं विद्वानधोपहासं चरत्यासां स्त्रीणां सुकृतं वृङ्क्ते ।
अथ य इदमविद्वानधोपहासं चरत्यास्य स्त्रियः सुकृतं वृञ्जते

tasyā vedirupasthaḥ |
lomāni barhiś |
carmādhiṣavaṇe |
samiddho madhyatastau muṣkau |
sa yāvān ha vai vājapeyena yajamanasya loko bhavati tāvānasya loko bhavati |
ya evaṃ vidvānadhopahāsaṃ caratyāsāṃ strīṇāṃ sukṛtaṃ vṛṅkte |
atha ya idamavidvānadhopahāsaṃ caratyāsya striyaḥ sukṛtaṃ vṛñjate

The marital union is likened, part by part, to the Soma sacrifice with its altar, sacred grass, pressing skins and kindled fire. Whatever world the performer of the Vajapeya sacrifice wins, that world is won by one who knows this and approaches his wife in this spirit; he gains merit through his household life. But one who does so without this knowledge loses his merit.

एतद्ध स्म वै तद्विद्वानुद्दालक आरुणिराह ।
एतद्ध स्म वै तद्विद्वान्नाको मौद्गल्य आह ।
एतद्ध स्म वै तद्विद्वान् कुमारहारित आह बहवो मर्या ब्राह्मनायना निरिन्द्रिया विसुकृतोऽस्माल्लोकात्प्रयन्ति य इदमविद्वांसोऽधोपहासं चरन्तीति ।
बहु वा इदं सुप्तस्य वा जाग्रतो वा रेतः स्कन्दति

etaddha sma vai tadvidvānuddālaka āruṇirāha |
etaddha sma vai tadvidvānnāko maudgalya āha |
etaddha sma vai tadvidvān kumārahārita āha bahavo maryā brāhmanāyanā nirindriyā visukṛto'smāllokātprayanti ya idamavidvāṃso'dhopahāsaṃ carantīti |
bahu vā idaṃ suptasya vā jāgrato vā retaḥ skandati

Knowing this, Uddalaka Aruni said, and Naka Maudgalya said, and Kumaraharita said: 'Many mortals, brahmanas by name only, depart from this world bereft of strength and of merit, because they act in married life without this knowledge.' If seed is spilt, whether in sleep or waking, one should do as follows.

तदभिमृशेदनु वा मन्त्रयेत यन्मेऽद्य रेतः पृथिवीमस्कान्त्सीद्यदोषधीरप्यसरद्यदपः ।
इदमहं तद्रेत आददे ।
पुनर्मामैतु इन्द्रियं पुनस्तेजः पुनर्भगः ।
पुनरग्निर्धिष्ण्या यथास्थानं कल्पन्ताम् ।
इत्यनामिकाङ्गुष्ठाभ्यामादायान्तरेण स्तनौ वा भ्रुवौ वा निमृज्यात्

tadabhimṛśedanu vā mantrayeta yanme'dya retaḥ pṛthivīmaskāntsīdyadoṣadhīrapyasaradyadapaḥ |
idamahaṃ tadreta ādade |
punarmāmaitu indriyaṃ punastejaḥ punarbhagaḥ |
punaragnirdhiṣṇyā yathāsthānaṃ kalpantām |
ityanāmikāṅguṣṭhābhyāmādāyāntareṇa stanau vā bhruvau vā nimṛjyāt

He should touch it or address it with this mantra: 'The seed that has fallen from me today upon the earth, or into plants or waters, I take back. May vigour return to me, and lustre and good fortune. May the fires return to their seats.' Taking it up between the ring finger and the thumb, he should touch it between his breasts or between his brows.

अथ यद्युदक आत्मानं पश्येत्तदभिमन्त्रयेत मयि तेज इन्द्रियं यशो द्रविणं सुकृतमिति ।
श्रीर्ह वा एषा स्त्रीणां यन्मलोद्वासाः ।
तस्मान्मलोद्वाससं यशस्विनीमभिक्रम्योपमन्त्रयेत

atha yadyudaka ātmānaṃ paśyettadabhimantrayeta mayi teja indriyaṃ yaśo draviṇaṃ sukṛtamiti |
śrīrha vā eṣā strīṇāṃ yanmalodvāsāḥ |
tasmānmalodvāsasaṃ yaśasvinīmabhikramyopamantrayeta

If he sees his reflection in water, he should say: 'May lustre, vigour, glory, wealth and merit be in me.' The wife who has completed her monthly period and put aside her soiled garments is the very Shri, the fortune, among women. When she has bathed after those days, he should approach her, the honoured one, and speak with her.

सा चेदस्मै न दद्यात्काममेनामवक्रिणीयात् ।
सा चेदस्मै नैव दद्यात्काममेनां यष्ट्या वा पाणिना वोपहत्यातिक्रामेत् ।
इन्द्रियेन ते यशसा यश आदद इति ।
अयशा एव भवति

sā cedasmai na dadyātkāmamenāmavakriṇīyāt |
sā cedasmai naiva dadyātkāmamenāṃ yaṣṭyā vā pāṇinā vopahatyātikrāmet |
indriyena te yaśasā yaśa ādada iti |
ayaśā eva bhavati

If she does not consent, he should try to win her with gifts. If she still does not consent, he may leave her, declaring with a symbolic touch of staff or hand, 'With my power and glory I take away your glory.' Then she loses her glory.

सा चेदस्मै दद्यादिन्द्रियेण ते यशसा यश आदधामीति ।
यशस्विनावेव भवतः

sā cedasmai dadyādindriyeṇa te yaśasā yaśa ādadhāmīti |
yaśasvināveva bhavataḥ

If she consents, he says: 'With my power and glory I give you glory.' Then both of them become glorious.

स यामिच्छेत् कामयेत मेति तस्यामर्थं निष्ठाय मुखेन मुखं संधायोपस्थमस्या अभिमृश्य जपेत्
अङ्गादङ्गात्संभवसि हृदयादधिजायसे ।
स त्वमङ्गकषायोऽसि दिग्धविद्धामिव मादयेमाममूं मयीति

sa yāmicchet kāmayeta meti tasyāmarthaṃ niṣṭhāya mukhena mukhaṃ saṃdhāyopasthamasyā abhimṛśya japet
aṅgādaṅgātsaṃbhavasi hṛdayādadhijāyase |
sa tvamaṅgakaṣāyo'si digdhaviddhāmiva mādayemāmamūṃ mayīti

If he wishes that his wife should love him, then, in the closeness of husband and wife, he should recite: 'You are born of every limb and arise from the heart. You are the very essence of the limbs. Make her devoted to me, as one struck by a charmed arrow.'

अथ यामिच्छेन्न गर्भं दधीतेति तस्यामर्थं निष्ठाय मुखेन मुखं संधायाभिप्राण्यापान्यात् ।
इन्द्रियेण ते रेतसा रेत आदद इति ।
अरेता एव भवति

atha yāmicchenna garbhaṃ dadhīteti tasyāmarthaṃ niṣṭhāya mukhena mukhaṃ saṃdhāyābhiprāṇyāpānyāt |
indriyeṇa te retasā reta ādada iti |
aretā eva bhavati

If he wishes that she should not conceive, then in their union he should breathe out and draw in breath, saying: 'With my power and seed I take back the seed from you.' Then she does not conceive.

अथ यामिच्छेद्दधीतेति तस्यामर्थं निष्ठाय मुखेन मुखं संधायापान्याभिप्राण्यात् ।
इन्द्रियेण ते रेतसा रेत आदधामीति ।
गर्भिण्येव भवति

atha yāmiccheddadhīteti tasyāmarthaṃ niṣṭhāya mukhena mukhaṃ saṃdhāyāpānyābhiprāṇyāt |
indriyeṇa te retasā reta ādadhāmīti |
garbhiṇyeva bhavati

If he wishes that she should conceive, then in their union he should draw in breath and breathe out, saying: 'With my power and seed I place seed in you.' Then she conceives.

अथ यस्य जायायै जारः स्यात्तं चेद्द्विष्यादामपात्रेऽग्निमुपसमाधाय प्रतिलोमं शरबर्हिः स्तीर्त्वा तस्मिन्नेताः शरभृष्टीः प्रतिलोमाः सर्पिषाक्ता जुहुयात् ।
मम समिद्धेऽहौषीः ।
प्राणापानौ त आददेऽसाविति ।
मम समिद्धेऽहौषीः ।
पुत्रपशूंस्त आददेऽसाविति ।
मम समिद्धेऽहौषीः ।
इष्टासुकृते त आददेऽसाविति ।
मम समिद्धेऽहौषीः ।
अशापराकाशौ त आददेऽसाविति ।
स वा एष निरिन्द्रियो विसुकृतोऽस्माल्लोकाद्प्रैति यमेवंविद्ब्राह्मणः शपति ।
तस्मादेवंवित्श्रोत्रियस्य दारेण नोपहासमिच्छेत् ।
उत ह्येवंवित्परो भवति

atha yasya jāyāyai jāraḥ syāttaṃ ceddviṣyādāmapātre'gnimupasamādhāya pratilomaṃ śarabarhiḥ stīrtvā tasminnetāḥ śarabhṛṣṭīḥ pratilomāḥ sarpiṣāktā juhuyāt |
mama samiddhe'hauṣīḥ |
prāṇāpānau ta ādade'sāviti |
mama samiddhe'hauṣīḥ |
putrapaśūṃsta ādade'sāviti |
mama samiddhe'hauṣīḥ |
iṣṭāsukṛte ta ādade'sāviti |
mama samiddhe'hauṣīḥ |
aśāparākāśau ta ādade'sāviti |
sa vā eṣa nirindriyo visukṛto'smāllokādpraiti yamevaṃvidbrāhmaṇaḥ śapati |
tasmādevaṃvitśrotriyasya dāreṇa nopahāsamicchet |
uta hyevaṃvitparo bhavati

If a man's wife has a lover and he wishes to bring him harm, he lays a fire in an unbaked pot, spreads reed grass in reverse order, and offers reed-arrows smeared with ghee, reversed, saying four times, 'You have offered in my kindled fire', and then, naming the man, 'I take away your in-breath and out-breath', 'your sons and cattle', 'your sacrifices and good deeds', 'your hopes and expectations'. The one whom a brahmana knowing this curses departs this world bereft of strength and merit. So one should never seek to dishonour the wife of a learned shrotriya who knows this, for he becomes a formidable foe.

अथ यस्य जायामार्तवं विन्देत्त्र्यहं कंसे न पिबेत् ।
अहतवासाः ।
नैनां वृषलो न वृषल्यपहन्यात् ।
त्रिरात्रान्त आप्लुत्य व्रीहीनवघातयेत्

atha yasya jāyāmārtavaṃ vindettryahaṃ kaṃse na pibet |
ahatavāsāḥ |
naināṃ vṛṣalo na vṛṣalyapahanyāt |
trirātrānta āplutya vrīhīnavaghātayet

When a man's wife has her monthly course, for three days she should not drink from a metal vessel and should wear new clothing. No man or woman of low conduct should touch her. At the end of the three nights she bathes and should be made to husk rice.

स य इच्छेत् पुत्रो मे शुक्लो जायेत वेदमनुब्रुवीत सर्वमायुरियादिति क्षीरौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् ।
ईश्वरौ जनयितवै

sa ya icchet putro me śuklo jāyeta vedamanubruvīta sarvamāyuriyāditi kṣīraudanaṃ pācayitvā sarpiṣmantamaśnīyātām |
īśvarau janayitavai

If a man wishes, 'May a son be born to me of fair complexion, who will learn one Veda and live the full span of life', the couple should have rice cooked in milk, mix it with ghee and eat it. Then they will be able to beget such a son.

अथ य इच्छेत् पुत्रो मे कपिलः पिङ्गलो जायेत द्वौ वेदावनुब्रुवीत सर्वमायुरियादिति दध्योदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् ।
ईश्वरौ जनयितवै

atha ya icchet putro me kapilaḥ piṅgalo jāyeta dvau vedāvanubruvīta sarvamāyuriyāditi dadhyodanaṃ pācayitvā sarpiṣmantamaśnīyātām |
īśvarau janayitavai

If a man wishes, 'May a son be born to me of tawny or reddish-brown complexion, who will learn two Vedas and live the full span of life', the couple should have rice cooked in curd, mix it with ghee and eat it. Then they will be able to beget such a son.

अथ य इच्छेत् पुत्रो मे श्यामो लोहिताक्षो जायेत त्रीन् वेदाननुब्रुवीत सर्वमायुरियादिति उदौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् ।
ईश्वरौ जनयितवै

atha ya icchet putro me śyāmo lohitākṣo jāyeta trīn vedānanubruvīta sarvamāyuriyāditi udaudanaṃ pācayitvā sarpiṣmantamaśnīyātām |
īśvarau janayitavai

If a man wishes, 'May a son be born to me dark in complexion, with reddish eyes, who will learn three Vedas and live the full span of life', the couple should have rice cooked in water, mix it with ghee and eat it. Then they will be able to beget such a son.

अथ य इच्छेद् दुहिता मे पण्डिता जायेत सर्वमायुरियादिति तिलौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् ।
ईश्वरौ जनयितवै

atha ya icched duhitā me paṇḍitā jāyeta sarvamāyuriyāditi tilaudanaṃ pācayitvā sarpiṣmantamaśnīyātām |
īśvarau janayitavai

If a man wishes, 'May a daughter be born to me who is learned and lives the full span of life', the couple should have rice cooked with sesame, mix it with ghee and eat it. Then they will be able to beget such a daughter.

अथ य इच्छेत् पुत्रो मे पण्डितो विगीतः समितिंगमः शुश्रूषितां वाचं भाषिता जायेत सर्वान् वेदाननुब्रुवीत सर्वमायुरियादिति मांसौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् ।
ईश्वरौ जनयितवाइ ।
औक्षेण वार्षभेण वा

atha ya icchet putro me paṇḍito vigītaḥ samitiṃgamaḥ śuśrūṣitāṃ vācaṃ bhāṣitā jāyeta sarvān vedānanubruvīta sarvamāyuriyāditi māṃsaudanaṃ pācayitvā sarpiṣmantamaśnīyātām |
īśvarau janayitavāi |
aukṣeṇa vārṣabheṇa vā

If a man wishes, 'May a son be born to me who is learned, renowned, a speaker at assemblies whose words people long to hear, who will learn all the Vedas and live the full span of life', the couple should have rice cooked with meat, mix it with ghee and eat it. Then they will be able to beget such a son. The text names the meat of the uksha or the rishabha, which commentators explain in different ways.

अथाभिप्रातरेव स्थालीपाकावृताज्यं चेष्टित्वा स्थालीपाकस्योपघातं जुहोत्यग्नये स्वाहानुमतये स्वाहा देवाय सवित्रे सत्यप्रसवाय स्वाहेति ।
हुत्वोद्धृत्य प्राश्नाति ।
प्राश्येतरस्याः प्रयच्छति ।
प्रक्षाल्य पाणी उदपात्रं पूरयित्वा तेनैनां त्रिरभ्युक्षति
उत्तिष्ठातो विश्वावसोऽन्यामिच्छ प्रपूर्व्याम् ।
सं जायां पत्या सहेति

athābhiprātareva sthālīpākāvṛtājyaṃ ceṣṭitvā sthālīpākasyopaghātaṃ juhotyagnaye svāhānumataye svāhā devāya savitre satyaprasavāya svāheti |
hutvoddhṛtya prāśnāti |
prāśyetarasyāḥ prayacchati |
prakṣālya pāṇī udapātraṃ pūrayitvā tenaināṃ trirabhyukṣati
uttiṣṭhāto viśvāvaso'nyāmiccha prapūrvyām |
saṃ jāyāṃ patyā saheti

Then, towards dawn, having prepared the clarified butter in the manner of the sthalipaka, the pot-offering, he takes portions of it and offers: 'To Agni, svaha; to Anumati, svaha; to the divine Savitar, whose impulse is true, svaha.' Having offered, he takes out the rest and eats, then gives the remainder to his wife. Washing his hands, he fills a vessel with water and sprinkles her three times, saying: 'Rise from here, Vishvavasu; seek another maiden in her prime. This wife is joined with her husband.'

अथैनामभिपद्यते अमोऽहमस्मि सा त्वम् ।
सा त्वमस्यमोऽहम् ।
सामाहमस्मि ऋक्त्वम् ।
द्यौरहं पृथिवी त्वम् ।
तावेहि संरभावहै सह रेतो दधावहै ।
पुंसे पुत्राय वित्तय इति

athaināmabhipadyate amo'hamasmi sā tvam |
sā tvamasyamo'ham |
sāmāhamasmi ṛktvam |
dyaurahaṃ pṛthivī tvam |
tāvehi saṃrabhāvahai saha reto dadhāvahai |
puṃse putrāya vittaya iti

Then he approaches her, saying: 'I am Ama and you are Sa; you are Sa and I am Ama. I am the Saman, you are the Rik. I am heaven, you are earth. Come, we two will strive together and together hold the seed, for a male child, a son, for wealth.'

अथास्या ऊरू विहापयति विजिहीथां द्यावापृथिवी इति ।
तस्यामर्थं निष्ठाय मुखेन मुखं संधाय त्रिरेनामनुलोमामनुमार्ष्टि
विष्णुर्योनिं कल्पयतु त्वष्टा रूपाणि पिंशतु ।
आ सिञ्चतु प्रजापतिर्धाता गर्भं दधातु ते ।
गर्भं धेहि सिनीवालि गर्भं धेहि पृथुष्टुके ।
गर्भं ते अश्विनौ देवावाधत्तां पुष्करस्रजौ

athāsyā ūrū vihāpayati vijihīthāṃ dyāvāpṛthivī iti |
tasyāmarthaṃ niṣṭhāya mukhena mukhaṃ saṃdhāya trirenāmanulomāmanumārṣṭi
viṣṇuryoniṃ kalpayatu tvaṣṭā rūpāṇi piṃśatu |
ā siñcatu prajāpatirdhātā garbhaṃ dadhātu te |
garbhaṃ dhehi sinīvāli garbhaṃ dhehi pṛthuṣṭuke |
garbhaṃ te aśvinau devāvādhattāṃ puṣkarasrajau

Saying 'Part, heaven and earth', he unites with his wife and blesses her three times with these Vedic mantras: 'May Vishnu make the womb ready; may Tvashtar shape the forms; may Prajapati pour forth; may Dhatar place the embryo in you. Place the embryo, Sinivali; place the embryo, broad-tressed goddess. May the two divine Ashvins, garlanded with lotuses, place the embryo in you.'

हिरण्मयी अरणी याभ्यां निर्मन्थतामश्विनौ ।
तं ते गर्भं हवामहे दशमे मासि सूतये ।
यथाग्निगर्भा पृथिवी यथा द्यौरैन्द्रेण गर्भिणी ।
वायुर्दिशां यथा गर्भ एवं गर्भं दधामि तेऽसाविति

hiraṇmayī araṇī yābhyāṃ nirmanthatāmaśvinau |
taṃ te garbhaṃ havāmahe daśame māsi sūtaye |
yathāgnigarbhā pṛthivī yathā dyauraindreṇa garbhiṇī |
vāyurdiśāṃ yathā garbha evaṃ garbhaṃ dadhāmi te'sāviti

'The golden fire-sticks with which the Ashvins churned forth fire, that embryo we invoke for you, to be born in the tenth month. As the earth holds Agni within her, as heaven is pregnant with Indra, as Vayu is the embryo of the quarters, so I place an embryo in you,' and he says her name.

सोष्यन्तीमद्भिरभ्युक्षति
यथा वायुः पुष्करिणीं समिङ्गयति सर्वतः ।
एवा ते गर्भ एजतु सहावैतु जरायुणा ।
इन्द्रस्यायं व्रजः कृतः सार्गलः सपरिश्रयः ।
तमिन्द्र निर्जहि गर्भेण सावरां सहेति

soṣyantīmadbhirabhyukṣati
yathā vāyuḥ puṣkariṇīṃ samiṅgayati sarvataḥ |
evā te garbha ejatu sahāvaitu jarāyuṇā |
indrasyāyaṃ vrajaḥ kṛtaḥ sārgalaḥ sapariśrayaḥ |
tamindra nirjahi garbheṇa sāvarāṃ saheti

When she is about to give birth, he sprinkles her with water, saying: 'As the wind stirs a lotus pond on every side, so may your embryo stir and come out together with the afterbirth. This is Indra's enclosure, made with a bar and a fence around it; O Indra, drive it out, the child together with the afterbirth.'

जातेऽग्निमुपसमाधायाङ्क आधाय कंसे पृषदाज्यं संनीय पृषदाज्यस्योपघातं जुहोति
अस्मिन्सहस्रं पुष्यासमेधमानः स्वे गृहे ।
अस्योपसन्द्यां मा छैत्सीत्प्रजया च पशुभिश्च स्वाहा ।
मयि प्राणांस्त्वयि मनसा जुहोमि स्वाहा ।
यत्कर्मणात्यरीरिचं यद्वा न्यूनमिहाकरम् ।
अग्निष्टत्स्विष्टकृद्विद्वान् स्विष्टं सुहुतं करोतु नः स्वाहेति

jāte'gnimupasamādhāyāṅka ādhāya kaṃse pṛṣadājyaṃ saṃnīya pṛṣadājyasyopaghātaṃ juhoti
asminsahasraṃ puṣyāsamedhamānaḥ sve gṛhe |
asyopasandyāṃ mā chaitsītprajayā ca paśubhiśca svāhā |
mayi prāṇāṃstvayi manasā juhomi svāhā |
yatkarmaṇātyarīricaṃ yadvā nyūnamihākaram |
agniṣṭatsviṣṭakṛdvidvān sviṣṭaṃ suhutaṃ karotu naḥ svāheti

When the child is born, he lights the fire, places the child on his lap, mixes curd with ghee in a bronze vessel and offers portions of it, saying: 'Growing in this my own house, may I support a thousand. May fortune never fail in his line, with offspring and cattle, svaha. The breaths that are in me I offer to you with my mind, svaha. Whatever in this rite I have done too much or too little, may wise Agni, maker of right offerings, make it well offered and well performed for us, svaha.'

अथास्य दक्षिणं कर्णमभिनिधाय वाग्वागिति त्रिः ।
अथ दधि मधु घृतं संनीयानन्तर्हितेन जातरूपेण प्राशयति ।
भूस्ते दधामि भुवस्ते दधामि स्वस्ते दधामि भूर्भुवः स्वः सर्वं त्वयि दधामीति

athāsya dakṣiṇaṃ karṇamabhinidhāya vāgvāgiti triḥ |
atha dadhi madhu ghṛtaṃ saṃnīyānantarhitena jātarūpeṇa prāśayati |
bhūste dadhāmi bhuvaste dadhāmi svaste dadhāmi bhūrbhuvaḥ svaḥ sarvaṃ tvayi dadhāmīti

Then, putting his mouth to the child's right ear, he says three times, 'Speech, speech.' Then he mixes curd, honey and ghee and feeds the child with a piece of gold held directly, saying: 'I place Bhuh in you, I place Bhuvah in you, I place Svah in you. Bhur bhuvah svah, I place everything in you.'

अथास्य नाम करोति वेदोऽसीति ।
तदस्यैतद्गुह्यमेव नाम भवति

athāsya nāma karoti vedo'sīti |
tadasyaitadguhyameva nāma bhavati

Then he gives the child a name, saying 'You are Veda.' This becomes his secret name.

अथैनं मात्रे प्रदाय स्तनं प्रयच्छति यस्ते स्तनः शशयो यो मयोभूर्यो रत्नधा वसुविद्यः सुदत्रः ।
येन विश्वा पुष्यसि वार्याणि सरस्वति तमिह धातवे करिति

athainaṃ mātre pradāya stanaṃ prayacchati yaste stanaḥ śaśayo yo mayobhūryo ratnadhā vasuvidyaḥ sudatraḥ |
yena viśvā puṣyasi vāryāṇi sarasvati tamiha dhātave kariti

Then he gives the child to its mother and offers it the breast, saying: 'Sarasvati, that breast of yours which is ever full, which gives delight, holds treasure, finds wealth and gives freely, by which you nourish all that is worthy, offer it here for the child to drink.'

अथास्य मातरमभिमन्त्रयते इलासि मैत्रावरुणी वीरे वीरमजीजनत् ।
सा त्वं वीरवती भव यास्मान् वीरवतोऽकरदिति ।
तं वा एतमाहुः अतिपिता बताभूः ।
अतिपितामहो बताभूः ।
परमां बत काष्ठां प्राप श्रिया यशसा ब्रह्मवर्चसेन ।
य एवंविदो ब्राह्मणस्य पुत्रो जायत इति

athāsya mātaramabhimantrayate ilāsi maitrāvaruṇī vīre vīramajījanat |
sā tvaṃ vīravatī bhava yāsmān vīravato'karaditi |
taṃ vā etamāhuḥ atipitā batābhūḥ |
atipitāmaho batābhūḥ |
paramāṃ bata kāṣṭhāṃ prāpa śriyā yaśasā brahmavarcasena |
ya evaṃvido brāhmaṇasya putro jāyata iti

Then he addresses the mother: 'You are Ila, daughter of Mitra and Varuna. Heroic one, you have borne a hero. Be the mother of heroes, you who have made us possessed of a hero.' Of such a son they say: 'You have surpassed your father, you have surpassed your grandfather. He has reached the highest point in fortune, fame and the radiance of sacred knowledge, the son born to a brahmana who knows this.'

पञ्चमं ब्राह्मणम्
अथ वंशः ।
पौतिमाषीपुत्रः कात्यायनीपुत्रात् ।
कात्यायनीपुत्रो गौतमीपुत्रात् ।
गौतमीपुत्रो भारद्वाजीपुत्रात् ।
भारद्वाजीपुत्रः पाराशरीपुत्रात् ।
पाराशरीपुत्र औपस्वस्तीपुत्रात् ।
औपस्वस्तीपुत्रः पाराशरीपुत्रात् ।
पाराशरीपुत्रः कात्यायनीपुत्रात् ।
कात्यायनीपुत्रः कौशिकीपुत्रात् ।
कौशिकीपुत्र आलम्बीपुत्राच्च वैयाघ्रपदीपुत्राच्च ।
वैयाघ्रपदीपुत्रह्काण्वीपुत्राच्च कापीपुत्राच्च ।
कापीपुत्रः

pañcamaṃ brāhmaṇam
atha vaṃśaḥ |
pautimāṣīputraḥ kātyāyanīputrāt |
kātyāyanīputro gautamīputrāt |
gautamīputro bhāradvājīputrāt |
bhāradvājīputraḥ pārāśarīputrāt |
pārāśarīputra aupasvastīputrāt |
aupasvastīputraḥ pārāśarīputrāt |
pārāśarīputraḥ kātyāyanīputrāt |
kātyāyanīputraḥ kauśikīputrāt |
kauśikīputra ālambīputrācca vaiyāghrapadīputrācca |
vaiyāghrapadīputrahkāṇvīputrācca kāpīputrācca |
kāpīputraḥ

Now the line of teachers. Pautimashiputra received it from Katyayaniputra; Katyayaniputra from Gautamiputra; Gautamiputra from Bharadvajiputra; Bharadvajiputra from Parashariputra; Parashariputra from Aupasvastiputra; Aupasvastiputra from Parashariputra; Parashariputra from Katyayaniputra; Katyayaniputra from Kaushikiputra; Kaushikiputra from Alambiputra and Vaiyaghrapadiputra; Vaiyaghrapadiputra from Kanviputra and Kapiputra; and Kapiputra

आत्रेयीपुत्रात् ।
आत्रेयीपुत्रो गौतमीपुत्रात् ।
गौतमीपुत्रो भारद्वाजीपुत्रात् ।
भारद्वाजीपुत्रः पाराशरीपुत्रात् ।
पाराशरीपुत्रो वात्सीपुत्रात् ।
वात्सीपुत्रः पाराशरीपुत्रात् ।
पाराशरीपुत्रो वार्कारुनीपुत्रात् ।
वार्कारुणीपुत्रो वार्कारुणीपुत्रात् ।
वार्कारुणीपुत्र आर्तभागीपुत्रात् ।
आर्तभागीपुत्रः शौङ्गीपुत्रात् ।
शौङ्गीपुत्रः सान्कृतीपुत्रात् ।
साङृतीपुत्र आलम्बायनीपुत्रात् ।
आलम्बायनीपुत्र आलम्बीपुत्रात् ।
आलम्बीपुत्रो जायन्तीपुत्रात् ।
जायन्तीपुत्रो माण्डूकायनीपुत्रात् ।
माण्डूकायनीपुत्रो माण्डूकीपुत्रात् ।
माण्डूकीपुत्रः शाण्डिलीपुत्रात् ।
शाण्डिलीपुत्रो राथीतरीपुत्रात् ।
राथीतरीपुत्रो भालुकीपुत्रात् ।
भालुकीपुत्रः क्रौञ्चिकीपुत्राभ्याम् ।
क्रौञ्चिकीपुत्रौ वैदभृतीपुत्रात् ।
वैदभृतीपुत्रः कार्शकेयीपुत्रात् ।
कार्शकेयीपुत्रः प्राचीनयोगीपुत्रात् ।
प्राचीनयोगीपुत्रः साञ्जीवीपुत्रात् ।
साञ्जीवीपुत्रः प्राश्नीपुत्रादासुरिवासिनः ।
प्राश्नीपुत्र आसुरायणात् ।
आसुरायण आसुरेः ।
आसुरिः । बृह. ६,५.२ ॥
याज्ञवल्क्यात् ।
याज्ञवल्क्य उद्दालकात् ।
उद्दालकोऽरुणात् ।
अरुण उपवेशेः ।
उपवेशिः कुश्रेः ।
कुश्रिर्वाजश्रवसः ।
वाजश्रवा जीह्वावतो बाध्योगात् ।
जीह्वावान् बाध्योगोऽसिताद्वार्षगणात् ।
असितो वार्षगणो हरितात्कश्यपात् ।
हरितः कश्यपः शिल्पात्कश्यपात् ।
शिल्पः कश्यपः कश्यपान्नैध्रुवेः ।
कश्यपो नैध्रुविर्वाचः ।
वागम्भिण्याः ।
अम्भिण्यादित्यात् ।
आदित्यानीमानि शुक्लानि यजूंषि वाजसनेयेन याज्ञवल्क्येनाख्ययन्ते

ātreyīputrāt |
ātreyīputro gautamīputrāt |
gautamīputro bhāradvājīputrāt |
bhāradvājīputraḥ pārāśarīputrāt |
pārāśarīputro vātsīputrāt |
vātsīputraḥ pārāśarīputrāt |
pārāśarīputro vārkārunīputrāt |
vārkāruṇīputro vārkāruṇīputrāt |
vārkāruṇīputra ārtabhāgīputrāt |
ārtabhāgīputraḥ śauṅgīputrāt |
śauṅgīputraḥ sānkṛtīputrāt |
sāṅṛtīputra ālambāyanīputrāt |
ālambāyanīputra ālambīputrāt |
ālambīputro jāyantīputrāt |
jāyantīputro māṇḍūkāyanīputrāt |
māṇḍūkāyanīputro māṇḍūkīputrāt |
māṇḍūkīputraḥ śāṇḍilīputrāt |
śāṇḍilīputro rāthītarīputrāt |
rāthītarīputro bhālukīputrāt |
bhālukīputraḥ krauñcikīputrābhyām |
krauñcikīputrau vaidabhṛtīputrāt |
vaidabhṛtīputraḥ kārśakeyīputrāt |
kārśakeyīputraḥ prācīnayogīputrāt |
prācīnayogīputraḥ sāñjīvīputrāt |
sāñjīvīputraḥ prāśnīputrādāsurivāsinaḥ |
prāśnīputra āsurāyaṇāt |
āsurāyaṇa āsureḥ |
āsuriḥ | bṛha. 6,5.2 ||
yājñavalkyāt |
yājñavalkya uddālakāt |
uddālako'ruṇāt |
aruṇa upaveśeḥ |
upaveśiḥ kuśreḥ |
kuśrirvājaśravasaḥ |
vājaśravā jīhvāvato bādhyogāt |
jīhvāvān bādhyogo'sitādvārṣagaṇāt |
asito vārṣagaṇo haritātkaśyapāt |
haritaḥ kaśyapaḥ śilpātkaśyapāt |
śilpaḥ kaśyapaḥ kaśyapānnaidhruveḥ |
kaśyapo naidhruvirvācaḥ |
vāgambhiṇyāḥ |
ambhiṇyādityāt |
ādityānīmāni śuklāni yajūṃṣi vājasaneyena yājñavalkyenākhyayante

received it from Atreyiputra; Atreyiputra from Gautamiputra; then in turn through Bharadvajiputra, Parashariputra, Vatsiputra, Parashariputra, two Varkaruniputras, Artabhagiputra, Shaungiputra, Sankritiputra, Alambayaniputra, Alambiputra, Jayantiputra, Mandukayaniputra, Mandukiputra, Shandiliputra, Rathitariputra, Bhalukiputra, the two Kraunchikiputras, Vaidabhritiputra, Karshakeyiputra, Prachinayogiputra, Sanjiviputra, Prashniputra Asurivasin, Asurayana and Asuri. Asuri received it from Yajnavalkya; Yajnavalkya from Uddalaka; Uddalaka from Aruna; Aruna from Upaveshi; then Kushri, Vajashravas, Jihvavat Badhyoga, Asita Varshagana, Harita Kashyapa, Shilpa Kashyapa, Kashyapa Naidhruvi, Vak, the goddess of speech, Ambhini, and Aditya, the sun. These white Yajus formulas, received from Aditya, are proclaimed by Yajnavalkya Vajasaneya.

समानमा साञ्जीवीपुत्रात् ।
सञ्जिवीपुत्रो माण्डूकायनेः ।
माण्डूकायनिर्माण्डव्यात् ।
माण्डव्यः कौत्सात् ।
कौत्सो माहित्थेः ।
माहित्थिर्वामकक्षायणात् ।
वामकक्षायणः शाण्डिल्यात् ।
शाण्डिल्यो वात्स्यात् ।
वात्स्यः कुश्रेः ।
कुश्रिर्यज्ञवचसः राजस्तम्बायनात् ।
यज्ञवचा राजस्तम्बायनः तुरात्कावषेयात् ।
तुरः कावषेयः प्रजापतेः ।
प्रजापतिर्ब्रह्मणः ।
ब्रह्म स्वयंभु ।
ब्रह्मणे नमः
इति बृहदारण्यकोपनिषदि षष्ठोऽध्यायः ॥

samānamā sāñjīvīputrāt |
sañjivīputro māṇḍūkāyaneḥ |
māṇḍūkāyanirmāṇḍavyāt |
māṇḍavyaḥ kautsāt |
kautso māhittheḥ |
māhitthirvāmakakṣāyaṇāt |
vāmakakṣāyaṇaḥ śāṇḍilyāt |
śāṇḍilyo vātsyāt |
vātsyaḥ kuśreḥ |
kuśriryajñavacasaḥ rājastambāyanāt |
yajñavacā rājastambāyanaḥ turātkāvaṣeyāt |
turaḥ kāvaṣeyaḥ prajāpateḥ |
prajāpatirbrahmaṇaḥ |
brahma svayaṃbhu |
brahmaṇe namaḥ
iti bṛhadāraṇyakopaniṣadi ṣaṣṭho'dhyāyaḥ ||

The line is the same as far as Sanjiviputra. Sanjiviputra received it from Mandukayani; Mandukayani from Mandavya; Mandavya from Kautsa; Kautsa from Mahitthi; Mahitthi from Vamakakshayana; Vamakakshayana from Shandilya; Shandilya from Vatsya; Vatsya from Kushri; Kushri from Yajnavachas Rajastambayana; Yajnavachas from Tura Kavasheya; Tura Kavasheya from Prajapati; Prajapati from Brahman. Brahman is self-existent. Salutation to Brahman.