Chapter 5: Five fires and the universal Self

यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च ह वै श्रेष्ठश्च भवति प्राणो वाव ज्येष्ठश्च श्रेष्ठश्च

yo ha vai jyeṣṭhaṃ ca śreṣṭhaṃ ca veda jyeṣṭhaśca ha vai śreṣṭhaśca bhavati prāṇo vāva jyeṣṭhaśca śreṣṭhaśca

Whoever knows the eldest and the best becomes the eldest and the best among his own. Prana, the breath of life, is indeed the eldest and the best.

यो ह वै वसिष्ठं वेद वसिष्ठो ह स्वानां भवति वाग्वाव वसिष्ठः

yo ha vai vasiṣṭhaṃ veda vasiṣṭho ha svānāṃ bhavati vāgvāva vasiṣṭhaḥ

Whoever knows the richest becomes the richest among his own. Speech is indeed the richest, vasishtha, the one that most abounds.

यो ह वै प्रतिष्ठां वेद प्रति ह तिष्ठत्यस्मिँश्च लोकेऽमुष्मिँश्च चक्षुर्वाव प्रतिष्ठा

yo ha vai pratiṣṭhāṃ veda prati ha tiṣṭhatyasmim̐śca loke'muṣmim̐śca cakṣurvāva pratiṣṭhā

Whoever knows the firm support stands firm in this world and in the world beyond. The eye is indeed the firm support.

यो ह वै सम्पदं वेद सँहास्मै कामाः पद्यन्ते दैवाश्च मानुषाश्च श्रोत्रं वाव सम्पत्

yo ha vai sampadaṃ veda sam̐hāsmai kāmāḥ padyante daivāśca mānuṣāśca śrotraṃ vāva sampat

Whoever knows attainment has his wishes fulfilled, both the wishes of the devas and the wishes of men. The ear is indeed attainment.

यो ह वा आयतनं वेदायतनँ ह स्वानां भवति मनो ह वा आयतनम्

yo ha vā āyatanaṃ vedāyatanam̐ ha svānāṃ bhavati mano ha vā āyatanam

Whoever knows the abode becomes the abode, the refuge, of his own people. The mind is indeed the abode.

अथ ह प्राणा अहँश्रेयसि व्यूदिरेऽहँश्रेयानस्म्यहँ श्रेयानस्मीति

atha ha prāṇā aham̐śreyasi vyūdire'ham̐śreyānasmyaham̐ śreyānasmīti

Once the pranas, the vital powers, quarrelled over which of them was the greatest, each saying, "I am the best! I am the best!"

ते ह प्राणाः प्रजापतिं पितरमेत्योचुर्भगवन्को नः श्रेष्ठ इति तान्होवाच यस्मिन्व उत्क्रान्ते शरीरं पापिष्ठतरमिव दृश्येत स वः श्रेष्ठ इति

te ha prāṇāḥ prajāpatiṃ pitarametyocurbhagavanko naḥ śreṣṭha iti tānhovāca yasminva utkrānte śarīraṃ pāpiṣṭhataramiva dṛśyeta sa vaḥ śreṣṭha iti

They went to Prajapati, their father, and asked, "Bhagavan, which of us is the best?" He told them, "The one whose departure leaves the body looking the most wretched, that one is the best among you."

सा ह वागुच्चक्राम सा संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा कला अवदन्तः प्राणन्तः प्राणेन पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह वाक्

sā ha vāguccakrāma sā saṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā kalā avadantaḥ prāṇantaḥ prāṇena paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivamiti praviveśa ha vāk

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

चक्षुर्होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथान्धा अपश्यन्तः प्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह चक्षुः

cakṣurhoccakrāma tatsaṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathāndhā apaśyantaḥ prāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivamiti 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, yet breathing with the breath, speaking with speech, hearing with the ear, thinking with the mind." So the eye entered again.

श्रोत्रँ होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बधिरा अशृण्वन्तः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा ध्यायन्तो मनसैवमिति प्रविवेश ह श्रोत्रम्

śrotram̐ hoccakrāma tatsaṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā badhirā aśṛṇvantaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā dhyāyanto manasaivamiti 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, yet breathing with the breath, speaking with speech, seeing with the eye, thinking with the mind." So the ear entered again.

मनो होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बाला अमनसः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेणैवमिति प्रविवेश ह मनः

mano hoccakrāma tatsaṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā bālā amanasaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇaivamiti 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 infants live, without a developed mind, yet breathing with the breath, speaking with speech, seeing with the eye, hearing with the ear." So the mind entered again.

अथ ह प्राण उच्चिक्रमिषन्स यथा सुहयः पड्वीशशङ्कून्संखिदेदेवमितरान्प्राणान्समखिदत्तँहाभिसमेत्योचुर्भगवन्नेधि त्वं नः श्रेष्ठोऽसि मोत्क्रमीरिति

atha ha prāṇa uccikramiṣansa yathā suhayaḥ paḍvīśaśaṅkūnsaṃkhidedevamitarānprāṇānsamakhidattam̐hābhisametyocurbhagavannedhi tvaṃ naḥ śreṣṭho'si motkramīriti

Then, as the chief breath was about to depart, it tore up the other powers from their places, as a spirited horse tears up the pegs that hobble its feet. They all gathered round it and said, "Bhagavan, stay! You are the best of us. Do not go out."

अथ हैनं वागुवाच यदहं वसिष्ठोऽस्मि त्वं तद्वसिष्ठोऽसीत्यथ हैनं चक्षुरुवाच यदहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठासीति

atha hainaṃ vāguvāca yadahaṃ vasiṣṭho'smi tvaṃ tadvasiṣṭho'sītyatha hainaṃ cakṣuruvāca yadahaṃ pratiṣṭhāsmi tvaṃ tatpratiṣṭhāsīti

Then speech said to it, "That richness which is mine is really yours." Then the eye said, "That firm support which is mine is really yours."

अथ हैनँश्रोत्रमुवाच यदहं सम्पदस्मि त्वं तत्सम्पदसीत्यथ हैनं मन उवाच यदहमायतनमस्मि त्वं तदायतनमसीति

atha hainam̐śrotramuvāca yadahaṃ sampadasmi tvaṃ tatsampadasītyatha hainaṃ mana uvāca yadahamāyatanamasmi tvaṃ tadāyatanamasīti

Then the ear said to it, "That attainment which is mine is really yours." Then the mind said, "That abode which is mine is really yours."

न वै वाचो न चक्षूँषि न श्रोत्राणि न मनाँसीत्याचक्षते प्राणा इत्येवाचक्षते प्राणो ह्येवैतानि सर्वाणि भवति

na vai vāco na cakṣūm̐ṣi na śrotrāṇi na manām̐sītyācakṣate prāṇā ityevācakṣate prāṇo hyevaitāni sarvāṇi bhavati

So people do not call these powers "speeches", "eyes", "ears" or "minds". They call them all "pranas", breaths, for prana alone becomes all of these.

॥ द्वितियः खण्डः

|| dvitiyaḥ khaṇḍaḥ

Here the second khanda, or section, of the fifth chapter begins. It continues the teaching of prana, the breath of life, telling what is its food and what is its garment.

स होवाच किं मेऽन्नं भविष्यतीति यत्किञ्चिदिदमा श्वभ्य आ शकुनिभ्य इति होचुस्तद्वा एतदनस्यान्नमनो ह वै नाम प्रत्यक्षं न ह वा एवंविदि किञ्चनानन्नं भवतीति

sa hovāca kiṃ me'nnaṃ bhaviṣyatīti yatkiñcididamā śvabhya ā śakunibhya iti hocustadvā etadanasyānnamano ha vai nāma pratyakṣaṃ na ha vā evaṃvidi kiñcanānannaṃ bhavatīti

Prana asked, "What will be my food?" They answered, "Whatever there is here, down to dogs and birds." All this is the food of ana, the breath; ana is its plain name. For one who knows this, nothing whatever is unfit to be food.

स होवाच किं मे वासो भविष्यतीत्याप इति होचुस्तस्माद्वा एतदशिष्यन्तः पुरस्ताच्चोपरिष्टाच्चाद्भिः परिदधति लम्भुको ह वासो भवत्यनग्नो ह भवति

sa hovāca kiṃ me vāso bhaviṣyatītyāpa iti hocustasmādvā etadaśiṣyantaḥ purastāccopariṣṭāccādbhiḥ paridadhati lambhuko ha vāso bhavatyanagno ha bhavati

Prana asked, "What will be my garment?" They answered, "Water." That is why people sip water before and after eating, clothing the breath. One who knows this gains clothing and is never left naked.

तद्धैतत्सत्यकामो जाबालो गोश्रुतये वैयाघ्रपद्यायोक्त्वोवाच यद्यप्येनच्छुष्काय स्थाणवे ब्रूयाज्जायेरन्नेवास्मिञ्छाखाः प्ररोहेयुः पलाशानीति

taddhaitatsatyakāmo jābālo gośrutaye vaiyāghrapadyāyoktvovāca yadyapyenacchuṣkāya sthāṇave brūyājjāyerannevāsmiñchākhāḥ praroheyuḥ palāśānīti

Satyakama Jabala taught this to Goshruti Vaiyaghrapadya and said, "Even if one told this to a dry stump, branches would spring from it and leaves would sprout."

अथ यदि महज्जिगमिषेदमावास्यायां दीक्षित्वा पौर्णमास्याँ रात्रौ सर्वौषधस्य मन्थं दधिमधुनोरुपमथ्य ज्येष्ठा श्रेष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्

atha yadi mahajjigamiṣedamāvāsyāyāṃ dīkṣitvā paurṇamāsyām̐ rātrau sarvauṣadhasya manthaṃ dadhimadhunorupamathya jyeṣṭhā śreṣṭhāya svāhetyagnāvājyasya hutvā manthe sampātamavanayet

Now if one wishes to reach greatness, let him take the diksha, the consecration, on the new-moon day. On the full-moon night he stirs a mantha, a mixed drink of all herbs with curd and honey. Offering ghee into the fire with the words "Svaha to the eldest, to the best", he pours what remains on the ladle into the mantha.

वसिष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्प्रतिष्ठायै स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्सम्पदे स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेदायतनाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्

vasiṣṭhāya svāhetyagnāvājyasya hutvā manthe sampātamavanayetpratiṣṭhāyai svāhetyagnāvājyasya hutvā manthe sampātamavanayetsampade svāhetyagnāvājyasya hutvā manthe sampātamavanayedāyatanāya svāhetyagnāvājyasya hutvā manthe sampātamavanayet

With "Svaha to the richest" he offers ghee into the fire and pours the remainder into the mantha. In the same way he offers with "Svaha to the firm support", "Svaha to attainment" and "Svaha to the abode", each time pouring what remains into the mantha.

अथ प्रतिसृप्याञ्जलौ मन्थमाधाय जपत्यमो नामास्यमा हि ते सर्वमिदँ स हि ज्येष्ठः श्रेष्ठो राजाधिपतिः स मा ज्यैष्ठ्यँ श्रैष्ठ्यँ राज्यमाधिपत्यं गमयत्वहमेवेदँ सर्वमसानीति

atha pratisṛpyāñjalau manthamādhāya japatyamo nāmāsyamā hi te sarvamidam̐ sa hi jyeṣṭhaḥ śreṣṭho rājādhipatiḥ sa mā jyaiṣṭhyam̐ śraiṣṭhyam̐ rājyamādhipatyaṃ gamayatvahamevedam̐ sarvamasānīti

Then, stepping back a little, he holds the mantha in his cupped hands and recites: "You are Ama by name, for all this rests with you. He is the eldest, the best, the radiant, the sovereign. May he bring me to the first place, to excellence, to radiance and sovereignty. May I become all this."

अथ खल्वेतयर्चा पच्छ आचामति तत्सवितुर्वृणीम इत्याचामति वयं देवस्य भोजनमित्याचामति श्रेष्ठँ सर्वधातममित्याचामति तुरं भगस्य धीमहीति सर्वं पिबति

atha khalvetayarcā paccha ācāmati tatsaviturvṛṇīma ityācāmati vayaṃ devasya bhojanamityācāmati śreṣṭham̐ sarvadhātamamityācāmati turaṃ bhagasya dhīmahīti sarvaṃ pibati

Then he sips the mantha foot by foot of this Rik verse. With "We choose that of Savitar" he sips; with "the food of the deva" he sips; with "the best, all-sustaining" he sips; with "may we meditate on the power of Bhaga" he drinks all the rest.

निर्णिज्य कँसं चमसं वा पश्चादग्नेः संविशति चर्मणि वा स्थण्डिले वा वाचंयमोऽप्रसाहः स यदि स्त्रियं पश्येत्समृद्धं कर्मेति विद्यात्

nirṇijya kam̐saṃ camasaṃ vā paścādagneḥ saṃviśati carmaṇi vā sthaṇḍile vā vācaṃyamo'prasāhaḥ sa yadi striyaṃ paśyetsamṛddhaṃ karmeti vidyāt

Having washed the bronze vessel or wooden cup, he lies down behind the fire, on a skin or on the bare ground, keeping silence and unmoved by anything. If in a dream he sees a woman, let him know that his rite has succeeded.

तदेष श्लोको यदा कर्मसु काम्येषु स्त्रियँ स्वप्नेषु पश्यन्ति समृद्धिं तत्र जानीयात्तस्मिन्स्वप्ननिदर्शने तस्मिन्स्वप्ननिदर्शने

tadeṣa śloko yadā karmasu kāmyeṣu striyam̐ svapneṣu paśyanti samṛddhiṃ tatra jānīyāttasminsvapnanidarśane tasminsvapnanidarśane

On this there is a verse: When, during rites done for a wish, a man sees a woman in his dreams, let him know success in that vision of the dream. The last words are repeated to mark the close.

श्वेतकेतुर्हारुणेयः पञ्चालानाँ समितिमेयाय तँ ह प्रवाहणो जैवलिरुवाच कुमारानु त्वाशिषत्पितेत्यनु हि भगव इति

śvetaketurhāruṇeyaḥ pañcālānām̐ samitimeyāya tam̐ ha pravāhaṇo jaivaliruvāca kumārānu tvāśiṣatpitetyanu hi bhagava iti

Shvetaketu, son of Aruna's line, came to the assembly of the Panchalas. Pravahana Jaivali asked him, "Young man, has your father instructed you?" "He has, revered sir," he replied.

वेत्थ यदितोऽधि प्रजाः प्रयन्तीति न भगव इति वेत्थ यथा पुनरावर्तन्त३ इति न भगव इति वेत्थ पथोर्देवयानस्य पितृयाणस्य च व्यावर्तना३ इति न भगव इति

vettha yadito'dhi prajāḥ prayantīti na bhagava iti vettha yathā punarāvartanta3 iti na bhagava iti vettha pathordevayānasya pitṛyāṇasya ca vyāvartanā3 iti na bhagava iti

"Do you know where creatures go from here?" "No, sir." "Do you know how they return again?" "No, sir." "Do you know where the two paths part, the path of the devas, devayana, and the path of the fathers, pitriyana?" "No, sir."

वेत्थ यथासौ लोको न सम्पूर्यत३ इति न भगव इति वेत्थ यथा पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति नैव भगव इति

vettha yathāsau loko na sampūryata3 iti na bhagava iti vettha yathā pañcamyāmāhutāvāpaḥ puruṣavacaso bhavantīti naiva bhagava iti

"Do you know why that world yonder never becomes full?" "No, sir." "Do you know how, at the fifth offering, the waters come to be called man?" "No, sir, not at all."

अथानु किमनुशिष्ठोऽवोचथा यो हीमानि न विद्यात्कथँ सोऽनुशिष्टो ब्रुवीतेति स हायस्तः पितुरर्धमेयाय तँ होवाचाननुशिष्य वाव किल मा भगवानब्रवीदनु त्वाशिषमिति

athānu kimanuśiṣṭho'vocathā yo hīmāni na vidyātkatham̐ so'nuśiṣṭo bruvīteti sa hāyastaḥ piturardhameyāya tam̐ hovācānanuśiṣya vāva kila mā bhagavānabravīdanu tvāśiṣamiti

"Then why did you say you had been instructed? How can one who does not know these things call himself taught?" Stung, Shvetaketu went to his father and said, "Revered sir, you told me you had taught me, without having taught me at all."

पञ्च मा राजन्यबन्धुः प्रश्नानप्राक्षीत्तेषां नैकञ्चनाशकं विवक्तुमिति स होवाच यथा मा त्वं तदैतानवदो यथाहमेषां नैकञ्चन वेद यद्यहमिमानवेदिष्यं कथं ते नावक्ष्यमिति

pañca mā rājanyabandhuḥ praśnānaprākṣītteṣāṃ naikañcanāśakaṃ vivaktumiti sa hovāca yathā mā tvaṃ tadaitānavado yathāhameṣāṃ naikañcana veda yadyahamimānavediṣyaṃ kathaṃ te nāvakṣyamiti

"That fellow of the warrior class asked me five questions, and I could not answer a single one." The father said, "As you have told them to me, I do not know a single one of them either. Had I known them, how could I not have told you?"

स ह गौतमो राज्ञोऽर्धमेयाय तस्मै ह प्राप्तायार्हाञ्चकार स ह प्रातः सभाग उदेयाय तँ होवाच मानुषस्य भगवन्गौतम वित्तस्य वरं वृणीथा इति स होवाच तवैव राजन्मानुषं वित्तं यामेव कुमारस्यान्ते वाचमभाषथास्तामेव मे ब्रूहीति स ह कृच्छ्री बभूव

sa ha gautamo rājño'rdhameyāya tasmai ha prāptāyārhāñcakāra sa ha prātaḥ sabhāga udeyāya tam̐ hovāca mānuṣasya bhagavangautama vittasya varaṃ vṛṇīthā iti sa hovāca tavaiva rājanmānuṣaṃ vittaṃ yāmeva kumārasyānte vācamabhāṣathāstāmeva me brūhīti sa ha kṛcchrī babhūva

Gautama, the father, went to the king's place. The king received him with honour. In the morning, when the king came to the assembly, he said, "Revered Gautama, choose a boon of human wealth." Gautama replied, "Keep the human wealth, O king. Tell me the very words you spoke to the boy." The king was troubled.

तँ ह चिरं वसेत्याज्ञापयाञ्चकार तँ होवाच यथा मा त्वं गौतमावदो यथेयं न प्राक्त्वत्तः पुरा विद्या ब्राह्मणान्गच्छति तस्मादु सर्वेषु लोकेषु क्षत्रस्यैव प्रशासनमभूदिति तस्मै होवाच

tam̐ ha ciraṃ vasetyājñāpayāñcakāra tam̐ hovāca yathā mā tvaṃ gautamāvado yatheyaṃ na prāktvattaḥ purā vidyā brāhmaṇāngacchati tasmādu sarveṣu lokeṣu kṣatrasyaiva praśāsanamabhūditi tasmai hovāca

He bade Gautama stay with him a long while, then said, "As you have asked me, Gautama, know that before you this knowledge has never gone to the brahmanas. That is why in all the worlds the rule has belonged to the kshatriya alone." Then he taught him.

असौ वाव लोको गौतमाग्निस्तस्यादित्य एव समिद्रश्मयो धूमोऽहरर्चिश्चन्द्रमा अङ्गारा नक्षत्राणि विस्फुलिङ्गाः

asau vāva loko gautamāgnistasyāditya eva samidraśmayo dhūmo'hararciścandramā aṅgārā nakṣatrāṇi visphuliṅgāḥ

That world yonder, the heaven, is a fire, Gautama. The sun is its fuel, the rays its smoke, the day its flame, the moon its embers, and the stars its sparks.

तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति तस्या अहुतेः सोमो राजा सम्भवति

tasminnetasminnagnau devāḥ śraddhāṃ juhvati tasyā ahuteḥ somo rājā sambhavati

In this fire the devas offer shraddha, faith. From that offering King Soma, the moon, comes into being.

पर्जन्यो वाव गौतमाग्निस्तस्य वायुरेव समिदभ्रं धूमो विद्युदर्चिरशनिरङ्गाराह्रादनयो विस्फुलिङ्गाः

parjanyo vāva gautamāgnistasya vāyureva samidabhraṃ dhūmo vidyudarciraśaniraṅgārāhrādanayo visphuliṅgāḥ

Parjanya, the rain-god, is the fire, Gautama. Wind is its fuel, cloud its smoke, lightning its flame, the thunderbolt its embers, and the rumblings of thunder its sparks.

तस्मिन्नेतस्मिन्नग्नौ देवाः सोमँ राजानं जुह्वति तस्या आहुतेर्वर्षँ सम्भवति

tasminnetasminnagnau devāḥ somam̐ rājānaṃ juhvati tasyā āhutervarṣam̐ sambhavati

In this fire the devas offer King Soma. From that offering rain comes into being.

पृथिवी वाव गौतमाग्निस्तस्याः संवत्सर एव समिदाकाशो धूमो रात्रिरर्चिर्दिशोऽङ्गारा अवान्तरदिशो विस्फुलिङ्गाः

pṛthivī vāva gautamāgnistasyāḥ saṃvatsara eva samidākāśo dhūmo rātrirarcirdiśo'ṅgārā avāntaradiśo visphuliṅgāḥ

The earth is the fire, Gautama. The year is its fuel, space its smoke, night its flame, the four quarters its embers, and the intermediate quarters its sparks.

तस्मिन्नेतस्मिन्नग्नौ देवा वर्षं जुह्वति तस्या आहुतेरन्नँ सम्भवति

tasminnetasminnagnau devā varṣaṃ juhvati tasyā āhuterannam̐ sambhavati

In this fire the devas offer rain. From that offering food comes into being.

पुरुषो वाव गौतमाग्निस्तस्य वागेव समित्प्राणो धूमो जिह्वार्चिश्चक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गाः

puruṣo vāva gautamāgnistasya vāgeva samitprāṇo dhūmo jihvārciścakṣuraṅgārāḥ śrotraṃ visphuliṅgāḥ

Man is the fire, Gautama. Speech is its fuel, breath its smoke, the tongue its flame, the eye its embers, and the ear its sparks.

तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति तस्या आहुते रेतः सम्भवति

tasminnetasminnagnau devā annaṃ juhvati tasyā āhute retaḥ sambhavati

In this fire the devas offer food. From that offering seed comes into being.

योषा वाव गौतमाग्निस्तस्या उपस्थ एव समिद्यदुपमन्त्रयते स धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गाः

yoṣā vāva gautamāgnistasyā upastha eva samidyadupamantrayate sa dhūmo yonirarciryadantaḥ karoti te'ṅgārā abhinandā visphuliṅgāḥ

Woman is the fire, Gautama. Her body is the fuel, the man's invitation is the smoke, the womb is the flame, the union within is the embers, and the joys are the sparks.

तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति तस्या आहुतेर्गर्भः सम्भवति

tasminnetasminnagnau devā reto juhvati tasyā āhutergarbhaḥ sambhavati

In this fire the devas offer seed. From that offering the embryo comes into being.

इति तु पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति स उल्बावृतो गर्भो दश वा नव वा मासानन्तः शयित्वा यावद्वाथ जायते

iti tu pañcamyāmāhutāvāpaḥ puruṣavacaso bhavantīti sa ulbāvṛto garbho daśa vā nava vā māsānantaḥ śayitvā yāvadvātha jāyate

So it is that at the fifth offering the waters come to be called man. Wrapped in the membrane, the embryo lies within for ten months or nine, or as long as it must, and then it is born.

स जातो यावदायुषं जीवति तं प्रेतं दिष्टमितोऽग्नय एव हरन्ति यत एवेतो यतः सम्भूतो भवति

sa jāto yāvadāyuṣaṃ jīvati taṃ pretaṃ diṣṭamito'gnaya eva haranti yata eveto yataḥ sambhūto bhavati

Once born, he lives as long as his span of life allows. When he has died and gone to his appointed end, they carry him from here to the fire, the very fire from which he came and out of which he arose.

तद्य इत्थं विदुः । ये चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽर्चिषमभिसम्भवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासाँस्तान्

tadya itthaṃ viduḥ | ye ceme'raṇye śraddhā tapa ityupāsate te'rciṣamabhisambhavantyarciṣo'harahna āpūryamāṇapakṣamāpūryamāṇapakṣādyānṣaḍudaṅṅeti māsām̐stān

Those who know this, and those who in the forest worship with faith and austerity, pass into the flame; from the flame into the day, from the day into the bright half of the month, from the bright half into the six months when the sun moves north.

मासेभ्यः संवत्सरँ संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत्पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवयानः पन्था इति

māsebhyaḥ saṃvatsaram̐ saṃvatsarādādityamādityāccandramasaṃ candramaso vidyutaṃ tatpuruṣo'mānavaḥ sa enānbrahma gamayatyeṣa devayānaḥ panthā iti

From those months to the year, from the year to the sun, from the sun to the moon, from the moon to lightning. There a being who is not human leads them on to Brahman. This is the devayana, the path of the devas.

अथ य इमे ग्राम इष्टापूर्ते दत्तमित्युपासते ते धूममभिसम्भवन्ति धूमाद्रात्रिँ रात्रेरपरपक्षमपरपक्षाद्यान्षड्दक्षिणैति मासाँस्तान्नैते संवत्सरमभिप्राप्नुवन्ति

atha ya ime grāma iṣṭāpūrte dattamityupāsate te dhūmamabhisambhavanti dhūmādrātrim̐ rātreraparapakṣamaparapakṣādyānṣaḍdakṣiṇaiti māsām̐stānnaite saṃvatsaramabhiprāpnuvanti

But those who, living in the village, worship through sacrifices, works of public good and gifts pass into the smoke; from smoke into night, from night into the dark half of the month, from the dark half into the six months when the sun moves south. They do not reach the year.

मासेभ्यः पितृलोकं पितृलोकादाकाशमाकाशाच्चन्द्रमसमेष सोमो राजा तद्देवानामन्नं तं देवा भक्षयन्ति

māsebhyaḥ pitṛlokaṃ pitṛlokādākāśamākāśāccandramasameṣa somo rājā taddevānāmannaṃ taṃ devā bhakṣayanti

From those months they go to the world of the fathers, from the world of the fathers to space, from space to the moon. That is King Soma. That is the food of the devas; the devas enjoy it.

तस्मिन्यवात्संपातमुषित्वाथैतमेवाध्वानं पुनर्निवर्तन्ते यथेतमाकाशमाकाशाद्वायुं वायुर्भूत्वा धूमो भवति धूमो भूत्वाभ्रं भवति

tasminyavātsaṃpātamuṣitvāthaitamevādhvānaṃ punarnivartante yathetamākāśamākāśādvāyuṃ vāyurbhūtvā dhūmo bhavati dhūmo bhūtvābhraṃ bhavati

Having dwelt there as long as their store of merit lasts, they return by the same road by which they went: into space, from space into wind. Having become wind they become smoke; having become smoke they become mist.

अभ्रं भूत्वा मेघो भवति मेघो भूत्वा प्रवर्षति त इह व्रीहियवा ओषधिवनस्पतयस्तिलमाषा इति जायन्तेऽतो वै खलु दुर्निष्प्रपतरं यो यो ह्यन्नमत्ति यो रेतः सिञ्चति तद्भूय एव भवति

abhraṃ bhūtvā megho bhavati megho bhūtvā pravarṣati ta iha vrīhiyavā oṣadhivanaspatayastilamāṣā iti jāyante'to vai khalu durniṣprapataraṃ yo yo hyannamatti yo retaḥ siñcati tadbhūya eva bhavati

Having become mist they become cloud; having become cloud they fall as rain. Then they are born here as rice and barley, herbs and trees, sesame and beans. From here it is hard indeed to pass on, for only when someone eats that food and sows the seed does the soul come into being again.

तद्य इह रमणीयचरणा अभ्याशो ह यत्ते रमणीयां योनिमापद्येरन्ब्राह्मणयोनिं वा क्षत्रिययोनिं वा वैश्ययोनिं वाथ य इह कपूयचरणा अभ्याशो ह यत्ते कपूयां योनिमापद्येरन् श्वयोनिं वा सूकरयोनिं वा चण्डालयोनिं वा

tadya iha ramaṇīyacaraṇā abhyāśo ha yatte ramaṇīyāṃ yonimāpadyeranbrāhmaṇayoniṃ vā kṣatriyayoniṃ vā vaiśyayoniṃ vātha ya iha kapūyacaraṇā abhyāśo ha yatte kapūyāṃ yonimāpadyeran śvayoniṃ vā sūkarayoniṃ vā caṇḍālayoniṃ vā

Those whose conduct here has been good will soon enter a good birth, as a brahmana, a kshatriya or a vaishya. But those whose conduct here has been foul will soon enter a foul birth, as a dog, a swine or a chandala, an outcaste.

अथैतयोः पथोर्न कतरेण च न तानीमानि क्षुद्राण्यसकृदावर्तीनि भूतानि भवन्ति जायस्व म्रियस्वेत्येतत्तृतीयँस्थानं तेनासौ लोको न सम्पूर्यते तस्माज्जुगुप्सेत तदेष श्लोकः

athaitayoḥ pathorna katareṇa ca na tānīmāni kṣudrāṇyasakṛdāvartīni bhūtāni bhavanti jāyasva mriyasvetyetattṛtīyam̐sthānaṃ tenāsau loko na sampūryate tasmājjugupseta tadeṣa ślokaḥ

Then there are those who go by neither of these two paths. They become the tiny creatures that come back again and again, of whom it is said, "Be born and die." This is the third state. That is why the world yonder never becomes full. Therefore let one shrink from such a course. On this there is a verse.

स्तेनो हिरण्यस्य सुरां पिबँश्च गुरोस्तल्पमावसन्ब्रह्महा चैते पतन्ति चत्वारः पञ्चमश्चाचरँस्तैरिति

steno hiraṇyasya surāṃ pibam̐śca gurostalpamāvasanbrahmahā caite patanti catvāraḥ pañcamaścācaram̐stairiti

The one who steals gold, the one who drinks liquor, the one who defiles his teacher's bed, and the slayer of a brahmana: these four fall, and the fifth with them is the one who keeps company with them.

अथ ह य एतानेवं पञ्चाग्नीन्वेद न सह तैरप्याचरन्पाप्मना लिप्यते शुद्धः पूतः पुण्यलोको भवति य एवं वेद य एवं वेद

atha ha ya etānevaṃ pañcāgnīnveda na saha tairapyācaranpāpmanā lipyate śuddhaḥ pūtaḥ puṇyaloko bhavati ya evaṃ veda ya evaṃ veda

But one who knows these five fires so is not stained by sin even if he moves among such people. He becomes pure and clean, and reaches the worlds of merit, he who knows this, he who knows this.

प्राचीनशाल औपमन्यवः सत्ययज्ञः पौलुषिरिन्द्रद्युम्नो भाल्लवेयो जनः शार्कराक्ष्यो बुडिल आश्वतराश्विस्ते हैते महाशाला महाश्रोत्रियाः समेत्य मीमाँसां चक्रुः को नु आत्मा किं ब्रह्मेति

prācīnaśāla aupamanyavaḥ satyayajñaḥ pauluṣirindradyumno bhāllaveyo janaḥ śārkarākṣyo buḍila āśvatarāśviste haite mahāśālā mahāśrotriyāḥ sametya mīmām̐sāṃ cakruḥ ko nu ātmā kiṃ brahmeti

Prachinashala Aupamanyava, Satyayajna Paulushi, Indradyumna Bhallaveya, Jana Sharkarakshya and Budila Ashvatarashvi, great householders and greatly learned in the Veda, met together and inquired, "What is our Atman, the Self? What is Brahman?"

ते ह सम्पादयाञ्चक्रुरुद्दालको वै भगवन्तोऽयमारुणिः सम्प्रतीममात्मानं वैश्वानरमध्येति तँ हन्ताभ्यागच्छामेति तँ हाभ्याजग्मुः

te ha sampādayāñcakruruddālako vai bhagavanto'yamāruṇiḥ sampratīmamātmānaṃ vaiśvānaramadhyeti tam̐ hantābhyāgacchāmeti tam̐ hābhyājagmuḥ

They agreed among themselves: "Revered sirs, Uddalaka Aruni knows this Vaishvanara Self, the Self present in all men. We should go to him." And they went to him.

स ह सम्पादयाञ्चकार प्रक्ष्यन्ति मामिमे महाशाला महाश्रोत्रियास्तेभ्यो न सर्वमिव प्रतिपत्स्ये हन्ताहमन्यमभ्यनुशासानीति

sa ha sampādayāñcakāra prakṣyanti māmime mahāśālā mahāśrotriyāstebhyo na sarvamiva pratipatsye hantāhamanyamabhyanuśāsānīti

Uddalaka thought to himself, "These great householders, these great Vedic scholars, will question me, and I may not be able to answer them fully. I will send them to another teacher."

तान्होवाचाश्वपतिर्वै भगवन्तोऽयं कैकेयः सम्प्रतीममात्मानं वैश्वानरमध्येति तँहन्ताभ्यागच्छामेति तँहाभ्याजग्मुः

tānhovācāśvapatirvai bhagavanto'yaṃ kaikeyaḥ sampratīmamātmānaṃ vaiśvānaramadhyeti tam̐hantābhyāgacchāmeti tam̐hābhyājagmuḥ

He said to them, "Revered sirs, Ashvapati Kaikeya, the king of the Kekayas, knows this Vaishvanara Self at present. We should go to him." And they went to him.

तेभ्यो ह प्राप्तेभ्यः पृथगर्हाणि कारयाञ्चकार स ह प्रातः सञ्जिहान उवाच न मे स्तेनो जनपदे न कर्दर्यो न मद्यपो नानाहिताग्निर्नाविद्वान्न स्वैरी स्वैरिणी कुतो यक्ष्यमाणो वै भगवन्तोऽहमस्मि यावदेकैकस्मा ऋत्विजे धनं दास्यामि तावद्भगवद्भ्यो दास्यामि वसन्तु भगवन्त इति

tebhyo ha prāptebhyaḥ pṛthagarhāṇi kārayāñcakāra sa ha prātaḥ sañjihāna uvāca na me steno janapade na kardaryo na madyapo nānāhitāgnirnāvidvānna svairī svairiṇī kuto yakṣyamāṇo vai bhagavanto'hamasmi yāvadekaikasmā ṛtvije dhanaṃ dāsyāmi tāvadbhagavadbhyo dāsyāmi vasantu bhagavanta iti

When they arrived, the king had each of them honoured in due form. Rising in the morning, he said, "In my kingdom there is no thief, no miser, no drunkard, no man without the sacred fire, no unlearned man, no adulterer, let alone an adulteress. Revered sirs, I am about to perform a sacrifice. As much wealth as I give each priest, I shall give each of you. Please stay."

ते होचुर्येन हैवार्थेन पुरुषश्चरेत्तँहैव वदेदात्मानमेवेमं वैश्वानरँ सम्प्रत्यध्येषि तमेव नो ब्रूहीति

te hocuryena haivārthena puruṣaścarettam̐haiva vadedātmānamevemaṃ vaiśvānaram̐ sampratyadhyeṣi tameva no brūhīti

They said, "A man should speak of the very purpose for which he has come. You know the Vaishvanara Self at present. Teach that to us."

तान्होवाच प्रातर्वः प्रतिवक्तास्मीति ते ह समित्पाणयः पूर्वाह्णे प्रतिचक्रमिरे तान्हानुपनीयै वैतदुवाच

tānhovāca prātarvaḥ prativaktāsmīti te ha samitpāṇayaḥ pūrvāhṇe praticakramire tānhānupanīyai vaitaduvāca

He said to them, "I will answer you tomorrow." Next forenoon they came back with fuel in their hands, as students do. Without even initiating them as pupils, the king spoke to them thus.

औपमन्यव कं त्वमात्मानमुपास्स इति दिवमेव भगवो राजन्निति होवाचैष वै सुतेजा आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव सुतं प्रसुतमासुतं कुले दृश्यते

aupamanyava kaṃ tvamātmānamupāssa iti divameva bhagavo rājanniti hovācaiṣa vai sutejā ātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttava sutaṃ prasutamāsutaṃ kule dṛśyate

"Aupamanyava, whom do you worship as the Self?" "Heaven alone, revered king." "That is the Vaishvanara Self called Suteja, the brilliant one, which you worship as the Self. That is why in your family soma is seen pressed, pressed forth and pressed in plenty."

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते मूर्धा त्वेष आत्मन इति होवाच मूर्धा ते व्यपतिष्यद्यन्मां नागमिष्य इति

atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste mūrdhā tveṣa ātmana iti hovāca mūrdhā te vyapatiṣyadyanmāṃ nāgamiṣya iti

"You eat food and see what is dear. Whoever worships this Vaishvanara Self thus eats food, sees what is dear, and has the radiance of Brahman in his family. But this is only the head of the Self," said the king. "Your head would have fallen off had you not come to me."

अथ होवाच सत्ययज्ञं पौलुषिं प्राचीनयोग्यं कं त्वमात्मानमुपास्स इत्यादित्यमेव भगवो राजन्निति होवाचैष वै विश्वरूप आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव बहु विश्वरूपं कुले दृश्यते

atha hovāca satyayajñaṃ pauluṣiṃ prācīnayogyaṃ kaṃ tvamātmānamupāssa ityādityameva bhagavo rājanniti hovācaiṣa vai viśvarūpa ātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttava bahu viśvarūpaṃ kule dṛśyate

Then he said to Satyayajna Paulushi, "Prachinayogya, whom do you worship as the Self?" "The sun alone, revered king." "That is the Vaishvanara Self called Vishvarupa, the many-formed, which you worship as the Self. That is why in your family much of every kind is seen."

प्रवृत्तोऽश्वतरीरथो दासीनिष्कोऽत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते चक्षुषेतदात्मन इति होवाचान्धोऽभविष्यो यन्मां नागमिष्य इति

pravṛtto'śvatarīratho dāsīniṣko'tsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste cakṣuṣetadātmana iti hovācāndho'bhaviṣyo yanmāṃ nāgamiṣya iti

"A chariot drawn by mules stands ready for you, with maidservants and gold necklaces. You eat food and see what is dear. Whoever worships this Vaishvanara Self thus has the radiance of Brahman in his family. But this is only the eye of the Self. You would have gone blind had you not come to me."

अथ होवाचेन्द्रद्युम्नं भाल्लवेयं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इति वायुमेव भगवो राजन्निति होवाचैष वै पृथग्वर्त्मात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वां पृथग्बलय आयन्ति पृथग्रथश्रेणयोऽनुयन्ति

atha hovācendradyumnaṃ bhāllaveyaṃ vaiyāghrapadya kaṃ tvamātmānamupāssa iti vāyumeva bhagavo rājanniti hovācaiṣa vai pṛthagvartmātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttvāṃ pṛthagbalaya āyanti pṛthagrathaśreṇayo'nuyanti

Then he said to Indradyumna Bhallaveya, "Vaiyaghrapadya, whom do you worship as the Self?" "The wind alone, revered king." "That is the Vaishvanara Self whose paths are many, which you worship as the Self. That is why offerings come to you from many sides and rows of chariots follow you from many sides."

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते प्राणस्त्वेष आत्मन इति होवाच प्राणस्त उदक्रमिष्यद्यन्मां नागमिष्य इति

atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste prāṇastveṣa ātmana iti hovāca prāṇasta udakramiṣyadyanmāṃ nāgamiṣya iti

"You eat food and see what is dear. Whoever worships this Vaishvanara Self thus eats food, sees what is dear, and has the radiance of Brahman in his family. But this is only the breath of the Self. Your breath would have left you had you not come to me."

अथ होवाच जनँशार्कराक्ष्य कं त्वमात्मानमुपास्स इत्याकाशमेव भगवो राजन्निति होवाचैष वै बहुल आत्मा वैश्वानरो यं त्वमात्मानमुपस्से तस्मात्त्वं बहुलोऽसि प्रजया च धनेन च

atha hovāca janam̐śārkarākṣya kaṃ tvamātmānamupāssa ityākāśameva bhagavo rājanniti hovācaiṣa vai bahula ātmā vaiśvānaro yaṃ tvamātmānamupasse tasmāttvaṃ bahulo'si prajayā ca dhanena ca

Then he said to Jana, "Sharkarakshya, whom do you worship as the Self?" "Space alone, revered king." "That is the Vaishvanara Self called Bahula, the abundant, which you worship as the Self. That is why you abound in offspring and wealth."

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते सन्देहस्त्वेष आत्मन इति होवाच सन्देहस्ते व्यशीर्यद्यन्मां नागमिष्य इति

atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste sandehastveṣa ātmana iti hovāca sandehaste vyaśīryadyanmāṃ nāgamiṣya iti

"You eat food and see what is dear. Whoever worships this Vaishvanara Self thus eats food, sees what is dear, and has the radiance of Brahman in his family. But this is only the trunk of the Self. Your trunk would have burst apart had you not come to me."

अथ होवाच बुडिलमाश्वतराश्विं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इत्यप एव भगवो राजन्निति होवाचैष वै रयिरात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वँरयिमान्पुष्टिमानसि

atha hovāca buḍilamāśvatarāśviṃ vaiyāghrapadya kaṃ tvamātmānamupāssa ityapa eva bhagavo rājanniti hovācaiṣa vai rayirātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttvam̐rayimānpuṣṭimānasi

Then he said to Budila Ashvatarashvi, "Vaiyaghrapadya, whom do you worship as the Self?" "Water alone, revered king." "That is the Vaishvanara Self called Rayi, wealth, which you worship as the Self. That is why you are wealthy and well nourished."

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते बस्तिस्त्वेष आत्मन इति होवाच बस्तिस्ते व्यभेत्स्यद्यन्मां नागमिष्य इति

atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste bastistveṣa ātmana iti hovāca bastiste vyabhetsyadyanmāṃ nāgamiṣya iti

"You eat food and see what is dear. Whoever worships this Vaishvanara Self thus eats food, sees what is dear, and has the radiance of Brahman in his family. But this is only the bladder of the Self. Your bladder would have burst had you not come to me."

अथ होवाचोद्दालकमारुणिं गौतम कं त्वमात्मानमुपस्स इति पृथिवीमेव भगवो राजन्निति होवाचैष वै प्रतिष्ठात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वं प्रतिष्ठितोऽसि प्रजया च पशुभिश्च

atha hovācoddālakamāruṇiṃ gautama kaṃ tvamātmānamupassa iti pṛthivīmeva bhagavo rājanniti hovācaiṣa vai pratiṣṭhātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttvaṃ pratiṣṭhito'si prajayā ca paśubhiśca

Then he said to Uddalaka Aruni, "Gautama, whom do you worship as the Self?" "The earth alone, revered king." "That is the Vaishvanara Self called Pratishtha, the firm support, which you worship as the Self. That is why you stand firm in offspring and cattle."

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते पादौ त्वेतावात्मन इति होवाच पादौ ते व्यम्लास्येतां यन्मां नागमिष्य इति

atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste pādau tvetāvātmana iti hovāca pādau te vyamlāsyetāṃ yanmāṃ nāgamiṣya iti

"You eat food and see what is dear. Whoever worships this Vaishvanara Self thus eats food, sees what is dear, and has the radiance of Brahman in his family. But these are only the feet of the Self. Your feet would have withered had you not come to me."

तान्होवाचैते वै खलु यूयं पृथगिवेममात्मानं वैश्वानरं विद्वाँसोऽन्नमत्थ यस्त्वेतमेवं प्रादेशमात्रमभिविमानमात्मानं वैश्वानरमुपास्ते स सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मस्वन्नमत्ति

tānhovācaite vai khalu yūyaṃ pṛthagivemamātmānaṃ vaiśvānaraṃ vidvām̐so'nnamattha yastvetamevaṃ prādeśamātramabhivimānamātmānaṃ vaiśvānaramupāste sa sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasvannamatti

He said to them all, "You eat your food knowing this Vaishvanara Self as if it were many separate things. But whoever worships the Vaishvanara Self as measured by the span from heaven to earth, and yet as one's own inmost Self, eats food in all worlds, in all beings and in all selves."

तस्य ह वा एतस्यात्मनो वैश्वानरस्य मूर्धैव सुतेजाश्चक्षुर्विश्वरूपः प्राणः पृथग्वर्त्मात्मा सन्देहो बहुलो बस्तिरेव रयिः पृथिव्येव पादावुर एव वेदिर्लोमानि बर्हिर्हृदयं गार्हपत्यो मनोऽन्वाहार्यपचन आस्यमाहवनीयः

tasya ha vā etasyātmano vaiśvānarasya mūrdhaiva sutejāścakṣurviśvarūpaḥ prāṇaḥ pṛthagvartmātmā sandeho bahulo bastireva rayiḥ pṛthivyeva pādāvura eva vedirlomāni barhirhṛdayaṃ gārhapatyo mano'nvāhāryapacana āsyamāhavanīyaḥ

"Of this Vaishvanara Self, the brilliant heaven is the head, the many-formed sun the eye, the wind with many paths the breath, abundant space the trunk, wealth-giving water the bladder, and the earth the feet. The chest is the altar, the hair the sacred grass, the heart the Garhapatya fire, the mind the Anvaharyapachana fire, and the mouth the Ahavaniya fire."

तद्यद्भक्तं प्रथममागच्छेत्तद्धोमीयँ स यां प्रथमामाहुतिं जुहुयात्तां जुहुयात्प्राणाय स्वाहेति प्राणस्तृप्यति

tadyadbhaktaṃ prathamamāgacchettaddhomīyam̐ sa yāṃ prathamāmāhutiṃ juhuyāttāṃ juhuyātprāṇāya svāheti prāṇastṛpyati

So the first food that comes to one should be treated as an offering. The first offering he makes, he should offer saying, "Svaha to prana." Then prana is satisfied.

प्राणे तृप्यति चक्षुस्तृप्यति चक्षुषि तृप्यत्यादित्यस्तृप्यत्यादित्ये तृप्यति द्यौस्तृप्यति दिवि तृप्यन्त्यां यत्किञ्च द्यौश्चादित्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति

prāṇe tṛpyati cakṣustṛpyati cakṣuṣi tṛpyatyādityastṛpyatyāditye tṛpyati dyaustṛpyati divi tṛpyantyāṃ yatkiñca dyauścādityaścādhitiṣṭhatastattṛpyati tasyānutṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti

When prana is satisfied, the eye is satisfied; when the eye is satisfied, the sun is satisfied; when the sun is satisfied, heaven is satisfied; and whatever heaven and the sun rule over is satisfied. Following that, he himself is satisfied with offspring, cattle, food, brightness and the radiance of Brahman.

अथ यां द्वितीयां जुहुयात्तां जुहुयाद्व्यानाय स्वाहेति व्यानस्तृप्यति

atha yāṃ dvitīyāṃ juhuyāttāṃ juhuyādvyānāya svāheti vyānastṛpyati

The second offering he makes, he should offer saying, "Svaha to vyana," the breath that pervades the body. Then vyana is satisfied.

व्याने तृप्यति श्रोत्रं तृप्यति श्रोत्रे तृप्यति चन्द्रमास्तृप्यति चन्द्रमसि तृप्यति दिशस्तृप्यन्ति दिक्षु तृप्यन्तीषु यत्किञ्च दिशश्च चन्द्रमाश्चाधितिष्ठन्ति तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति

vyāne tṛpyati śrotraṃ tṛpyati śrotre tṛpyati candramāstṛpyati candramasi tṛpyati diśastṛpyanti dikṣu tṛpyantīṣu yatkiñca diśaśca candramāścādhitiṣṭhanti tattṛpyati tasyānutṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti

When vyana is satisfied, the ear is satisfied; when the ear is satisfied, the moon is satisfied; when the moon is satisfied, the quarters are satisfied; and whatever the quarters and the moon rule over is satisfied. Following that, he himself is satisfied with offspring, cattle, food, brightness and the radiance of Brahman.

अथ यां तृतीयां जुहुयात्तां जुहुयादपानाय स्वाहेत्यपानस्तृप्यति

atha yāṃ tṛtīyāṃ juhuyāttāṃ juhuyādapānāya svāhetyapānastṛpyati

The third offering he makes, he should offer saying, "Svaha to apana," the downward breath. Then apana is satisfied.

अपाने तृप्यति वाक्तृप्यति वाचि तृप्यन्त्यामग्निस्तृप्यत्यग्नौ तृप्यति पृथिवी तृप्यति पृथिव्यां तृप्यन्त्यां यत्किञ्च पृथिवी चाग्निश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति

apāne tṛpyati vāktṛpyati vāci tṛpyantyāmagnistṛpyatyagnau tṛpyati pṛthivī tṛpyati pṛthivyāṃ tṛpyantyāṃ yatkiñca pṛthivī cāgniścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti

When apana is satisfied, speech is satisfied; when speech is satisfied, fire is satisfied; when fire is satisfied, the earth is satisfied; and whatever the earth and fire rule over is satisfied. Following that, he himself is satisfied with offspring, cattle, food, brightness and the radiance of Brahman.

अथ यां चतुर्थीं जुहुयात्तां जुहुयात्समानाय स्वाहेति समानस्तृप्यति

atha yāṃ caturthīṃ juhuyāttāṃ juhuyātsamānāya svāheti samānastṛpyati

The fourth offering he makes, he should offer saying, "Svaha to samana," the breath that digests and evens out. Then samana is satisfied.

समाने तृप्यति मनस्तृप्यति मनसि तृप्यति पर्जन्यस्तृप्यति पर्जन्ये तृप्यति विद्युत्तृप्यति विद्युति तृप्यन्त्यां यत्किञ् विद्युच्च पर्जन्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति

samāne tṛpyati manastṛpyati manasi tṛpyati parjanyastṛpyati parjanye tṛpyati vidyuttṛpyati vidyuti tṛpyantyāṃ yatkiñ vidyucca parjanyaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti

When samana is satisfied, the mind is satisfied; when the mind is satisfied, Parjanya the rain-god is satisfied; when Parjanya is satisfied, lightning is satisfied; and whatever lightning and Parjanya rule over is satisfied. Following that, he himself is satisfied with offspring, cattle, food, brightness and the radiance of Brahman.

अथ यां पञ्चमीं जुहुयात्तां जुहुयादुदानाय स्वाहेत्युदानस्तृप्यति

atha yāṃ pañcamīṃ juhuyāttāṃ juhuyādudānāya svāhetyudānastṛpyati

The fifth offering he makes, he should offer saying, "Svaha to udana," the upward breath. Then udana is satisfied.

उदाने तृप्यति त्वक्तृप्यति त्वचि तृप्यन्त्यां वायुस्तृप्यति वायौ तृप्यत्याकाशस्तृप्यत्याकाशे तृप्यति यत्किञ्च वायुश्चाकाशश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेन

udāne tṛpyati tvaktṛpyati tvaci tṛpyantyāṃ vāyustṛpyati vāyau tṛpyatyākāśastṛpyatyākāśe tṛpyati yatkiñca vāyuścākāśaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcasena

When udana is satisfied, the skin is satisfied; when the skin is satisfied, the wind is satisfied; when the wind is satisfied, space is satisfied; and whatever the wind and space rule over is satisfied. Following that, he himself is satisfied with offspring, cattle, food, brightness and the radiance of Brahman.

स य इदमविद्वाग्निहोत्रं जुहोति यथाङ्गारानपोह्य भस्मनि जुहुयात्तादृक्तत्स्यात्

sa ya idamavidvāgnihotraṃ juhoti yathāṅgārānapohya bhasmani juhuyāttādṛktatsyāt

If someone offers the Agnihotra without knowing this, it is as if he swept away the live coals and poured his offering on the ashes.

अथ य एतदेवं विद्वानग्निहोत्रं जुहोति तस्य सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मसु हुतं भवति

atha ya etadevaṃ vidvānagnihotraṃ juhoti tasya sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasu hutaṃ bhavati

But one who offers the Agnihotra knowing it thus has made his offering in all worlds, in all beings and in all selves.

तद्यथेषीकातूलमग्नौ प्रोतं प्रदूयेतैवँहास्य सर्वे पाप्मानः प्रदूयन्ते य एतदेवं विद्वानग्निहोत्रं जुहोति

tadyatheṣīkātūlamagnau protaṃ pradūyetaivam̐hāsya sarve pāpmānaḥ pradūyante ya etadevaṃ vidvānagnihotraṃ juhoti

As the soft tuft of reed grass laid on a fire is burnt up, so all his sins are burnt up, he who offers the Agnihotra knowing it thus.

तस्मादु हैवंविद्यद्यपि चण्डालायोच्छिष्टं प्रयच्छेदात्मनि हैवास्य तद्वैश्वानरे हुतँ स्यादिति तदेष श्लोकः

tasmādu haivaṃvidyadyapi caṇḍālāyocchiṣṭaṃ prayacchedātmani haivāsya tadvaiśvānare hutam̐ syāditi tadeṣa ślokaḥ

So even if one who knows this gives his leftover food to a chandala, an outcaste, it is offered into his own Self, the Vaishvanara. On this there is a verse.

यथेह क्षुधिता बाला मातरं पर्युपासत एवँ सर्वाणि भूतान्यग्निहोत्रमुपासत इत्यग्निहोत्रमुपासत इति

yatheha kṣudhitā bālā mātaraṃ paryupāsata evam̐ sarvāṇi bhūtānyagnihotramupāsata ityagnihotramupāsata iti

As hungry children here gather round their mother, so all beings gather round the Agnihotra, they gather round the Agnihotra.