6. अथ षष्ठोऽध्याये
अथ षष्ठोऽध्याये (part 1)
Verse १
ॐ॥ यो वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च श्रेष्ठश्च स्वानां भवति प्राणो वै ज्येष्ठश्च श्रेष्ठश्च ज्येष्ठश्च श्रेष्ठश्च स्वानां भवतियपि च येषां बुभूषति य एवं वेद॥
om|| yo vai jyeṣṭhaṁ ca śreṣṭhaṁ ca veda jyeṣṭhaśca śreṣṭhaśca svānāṁ bhavati prāṇo vai jyeṣṭhaśca śreṣṭhaśca jyeṣṭhaśca śreṣṭhaśca svānāṁ bhavatiyapi ca yeṣāṁ bubhūṣati ya evaṁ veda||
Om. He who knows what is the oldest and greatest becomes the oldest and greatest among his kinsmen. The vital breath (prana) is indeed the oldest and greatest. He who knows this becomes the oldest and greatest among his kinsmen and also among those of whom he wishes to be so. VI-i-1: Om. He who knows that which is the oldest and greatest, becomes the oldest and greatest among his relatives. The vital force is indeed the oldest and greatest. He who knows it to be such becomes the oldest and greatest among his relatives as well as among those of whom he wants to be such.
Verse २
यो ह वै वसिष्ठां वेद वसिष्ठः स्वानां भवति वाग्वै वसिष्ठा वसिष्ठः स्वानां भवत्यपि च येषां बुभूषति य एवं वेद॥
yo ha vai vasiṣṭhāṁ veda vasiṣṭhaḥ svānāṁ bhavati vāgvai vasiṣṭhā vasiṣṭhaḥ svānāṁ bhavatyapi ca yeṣāṁ bubhūṣati ya evaṁ veda||
He who knows what is the most excellent (vasishtha) becomes the most excellent among his kinsmen. The organ of speech is indeed the vasishtha. He who knows this becomes the most excellent among his kinsmen and also among those of whom he wishes to be so. VI-i-2: He who knows the Vasistha (that which best helps to dwell or cover) becomes the Vasistha among his relatives. The organ of speech is indeed the Vasistha. He who knows it as such becomes the Vasistha among his relatives as well as among those of whom he wants to be such.
Verse ३
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 pratiṣṭhāṁ veda pratitiṣṭhati same pratitiṣṭhati durge cakṣurvai pratiṣṭhā cakṣuṣā hi same ca durge ca pratitiṣṭhati pratitiṣṭhati same pratitiṣṭhati durge ya evaṁ veda||
He who knows what has the attribute of steadiness (pratishtha) lives steadily in rough as well as smooth places and times. The eye indeed is endowed with steadiness, for with the help of the eye one remains steady in rough as well as smooth places and times. He who knows this lives steadily in rough as well as smooth places and times. VI-i-3: He who knows Pratistha (that which has steadiness) lives steadily in difficult as well as smooth places and times. The eye indeed is Pratistha, for through the eye one lives steadily in difficult as well as smooth places and times. He who knows it as such lives steadily in difficult as well as smooth places and times.
Verse ४
यो ह वै संपदं वेद स हास्मै पद्यते यं कामं कामयते श्रोत्रं वै संपच्छ्रोत्रे हीमे सर्वे वेदा अभिसंपन्नाः स हास्मै पद्यते यं कामं कामयते य एवं वेद॥
yo ha vai saṁpadaṁ veda sa hāsmai padyate yaṁ kāmaṁ kāmayate śrotraṁ vai saṁpacchrotre hīme sarve vedā abhisaṁpannāḥ sa hāsmai padyate yaṁ kāmaṁ kāmayate ya evaṁ veda||
He who knows prosperity (sampad) attains whatever object he desires. The ear indeed is prosperity, for when the ear is intact all the Vedas are acquired. He who knows this attains whatever object he desires. VI-i-4: He who knows Sampad (prosperity) attains whatever object he desires. The ear indeed is Sampad, for all these Vedas are acquired when one has the ear (intact). He who knows it to be such attains whatever object he desires.
Verse ५
यो ह वा आयतनं वेदायतन स्वानां भवत्यायतनं जनानां मनो वा आयतनमायतन स्वानां भवति आयतनं जनानां य एवं वेद॥
yo ha vā āyatanaṁ vedāyatana svānāṁ bhavatyāyatanaṁ janānāṁ mano vā āyatanamāyatana svānāṁ bhavati āyatanaṁ janānāṁ ya evaṁ veda||
He who knows the abode (ayatana) becomes the abode of his kinsmen and also of other people. The mind indeed is the abode. He who knows this becomes the abode of his kinsmen as well as of other people. VI-i-5: He who knows the abode becomes the abode of his relatives as well as of (other) people. The Manas indeed is the abode. He who knows it to be such becomes the abode of his relatives as well as of (other) people.
Verse ६
यो ह वै प्रजातिं वेद प्रजायते ह प्रजया पशुभी रेतो वै प्रजातिः प्रजायते ह प्रजया पशुभिर्य एवं वेद॥
yo ha vai prajātiṁ veda prajāyate ha prajayā paśubhī reto vai prajātiḥ prajāyate ha prajayā paśubhirya evaṁ veda||
He who knows what has the attribute of procreation (prajati) is enriched with children and animals. Semen verily has this attribute. He who knows this is enriched with children and animals. VI-i-6: He who knows Prajati (that which has the attribute of generation) is enriched with children and animals. The seed (organ) has this attribute. He who knows it to be such is enriched with children and animals.
Verse ७
ते हेमे प्राणा अहश्रेयसे विवदमाना ब्रह्म जग्मुस्तद्धोचुः को नो वसिष्ठ इति तद्धोवाच यस्मिन्व उत्क्रान्त इद शरीरं पापियो मन्यते स वो वसिष्ठ इति॥
te heme prāṇā ahaśreyase vivadamānā brahma jagmustaddhocuḥ ko no vasiṣṭha iti taddhovāca yasminva utkrānta ida śarīraṁ pāpiyo manyate sa vo vasiṣṭha iti||
These organs, disputing about who was superior among them, went to Prajapati and asked: "Which one among us is the most excellent (vasishtha)?" He said: "That one among you is the most excellent by whose departure this body is considered to suffer most." VI-i-7: These organs, disputing over their respective greatness, went to Brahman and said to him, 'Which of us is the Vasistha?' He said, 'That one of you will be the Vasistha, who departing from among yourselves, people consider this body far more wretched'.
Verse ८
वाग्घोच्चक्राम सा संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ते होचुर्यथा कला अवदन्तो वाचा प्राणन्तः प्राणेन पश्यन्तश्चौषा शृण्वन्तः श्रोत्रेण विद्वासो मनसा प्रजायमाना रेतसैवमजीविष्मेति प्रविवेश ह वाक्॥
vāgghoccakrāma sā saṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti te hocuryathā kalā avadanto vācā prāṇantaḥ prāṇena paśyantaścauṣā śṛṇvantaḥ śrotreṇa vidvāso manasā prajāyamānā retasaivamajīviṣmeti praviveśa ha vāk||
The organ of speech departed. After being absent for a whole year it came back and said: "How have you been able to live without me?" The other organs said: "We lived just as dumb people live, without speaking through the tongue, but living through the vital breath, seeing through the eye, hearing through the ear, knowing through the mind and procreating through the organ of generation." Then the organ of speech entered the body. VI-i-8: The organ of speech went out. After staying a whole year out it came back and said, 'How did you manage to live without me?' They said, 'We lived just as dumb people do, without speaking through the organ of speech, but living through the vital force, seeing through the eye, hearing through the ear, knowing through the mind and having children through the organ of generation.' So the organ of speech entered.
Verse ९
चौर्होच्चक्राम तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ते होचुर्यथाऽन्धा अपश्यन्तश्चौषाप्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण विद्वासो मनसा प्रजायमाना रेतसैवमजीविष्मेति प्रविवेश ह चौः॥
caurhoccakrāma tatsaṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti te hocuryathā'ndhā apaśyantaścauṣāprāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa vidvāso manasā prajāyamānā retasaivamajīviṣmeti praviveśa ha cauḥ||
The eye departed. After being absent for a whole year it came back and said: "How have you been able to live without me?" The other organs said: "We lived just as blind people live, without seeing through the eye, but living through the vitalbreath, speaking through the organ of speech, hearing through the ear, knowing through the mind and procreating through the organ of generation." Then the eye entered the body. VI-i-9: The eye went out. After staying a whole year out it came back and said, 'How did you manage to live without me?' They said, 'We lived just as blind people do, without seeing through the eye, but living through the vital force, speaking through the organ of speech, hearing through the ear, knowing through the mind and having children through the organ of generation.' So the eye entered.
Verse १०
रोत्र होच्चक्राम तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ते होचुर्यथा बधिरा अशृण्वन्तः श्रोत्रेण प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चौषा विद्वासो मनसा प्रजायमाना रेतसैवमजीविष्मेति प्रविवेश ह श्रोत्रम्॥
śrotra hoccakrāma tatsaṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti te hocuryathā badhirā aśṛṇvantaḥ śrotreṇa prāṇantaḥ prāṇena vadanto vācā paśyantaścauṣā vidvāso manasā prajāyamānā retasaivamajīviṣmeti praviveśa ha śrotram||
The ear went out. After being absent for a whole year it came back and said: "How have you been able to live without me?" The other organs said: "We lived just as deaf people live, without hearing through the ear, but living through the vital breath, speaking through the organ of speech, seeing through the eye, knowing through the mind and procreating through the organ of generation." Then the ear entered the body. VI-i-10: The ear went out. After staying a whole year out it came back and said, 'How did you manage to live without me?' They said, 'We lived just as deaf people do, without hearing through the ear, but living through the vital force, speaking through the organ of speech, seeing through the eye, knowing through the mind and having children through the organ of generation.' So the ear entered.
Verse ११
मनो होच्चक्राम तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ते होचुर्यथा मुग्धा अविद्वासो मनसा प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चौषा शृण्वन्तः श्रोत्रेण प्रजायमाना रेतसैवमजीविष्मेति प्रविवेश ह मनः॥
mano hoccakrāma tatsaṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti te hocuryathā mugdhā avidvāso manasā prāṇantaḥ prāṇena vadanto vācā paśyantaścauṣā śṛṇvantaḥ śrotreṇa prajāyamānā retasaivamajīviṣmeti praviveśa ha manaḥ||
The mind went out. After being absent for a whole year it came back and said: "How have you been able to live without me?" The other organs said: "We lived just as idiots live, without knowing through the mind, but living through the vital breath, speaking through the organ of speech, seeing through the eye, hearing through the ear and procreating through the organ of generation." Then the mind entered the body. VI-i-11: The mind went out. After staying a whole year out it came back and said, 'How did you manage to live without me?' They said, 'We lived just as idiots do, without knowing through the mind, but living through the vital force, speaking through the organ of speech, seeing through the eye, hearing through the ear and having children through the organ of generation.' So the mind entered.
Verse १२
रेतो होच्चक्राम तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ते होचुर्यथा क्लीबा अप्रजायमाना रेतसा प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चौषा शृण्वन्तः श्रोत्रेण विद्वासो मनसैवमजीविष्मेति प्रविवेश ह रेतः॥
reto hoccakrāma tatsaṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti te hocuryathā klībā aprajāyamānā retasā prāṇantaḥ prāṇena vadanto vācā paśyantaścauṣā śṛṇvantaḥ śrotreṇa vidvāso manasaivamajīviṣmeti praviveśa ha retaḥ||
Then the organ of generation went out. After being absent for a whole year it came back and said: "How have you been able to live without me?" The other organs said: "We lived just as impotent people live, without procreating children through the organ of generation, but living through the vital breath, speaking through the organ of speech, seeing through the eye, hearing through the ear and knowing through the mind." Then the organ of generation entered the body. VI-i-12: The organ of generation went out. After staying a whole year out it came back and said, 'How did you manage to live without me?' They said, 'We lived just as eunuchs do, without having children through the organ of generation, but living through the vital force, speaking through the organ of speech, seeing through the eye, hearing through the ear and knowing through the mind.' So the organ of generation entered.
Verse १३
अथ ह प्राण उत्क्रमिष्यन्यथा महासुहयः सैन्धवः पड्वीशशङ्कून्संवृहेदेव हैवेमान्प्राणान्त्संववर्ह ते होचुर्मा भगव उत्क्रमीर्न वै शयामस्त्वदृते जीवितुमिति तस्यो मे बलिं कुरुतेति अथेति॥
atha ha prāṇa utkramiṣyanyathā mahāsuhayaḥ saindhavaḥ paḍvīśaśaṅkūnsaṁvṛhedeva haivemānprāṇāntsaṁvavarha te hocurmā bhagava utkramīrna vai śayāmastvadṛte jīvitumiti tasyo me baliṁ kuruteti atheti||
Then as the vital breath was about to depart, it uprooted the organs from their places just as a great, noble horse of the Sindhu country tears up the pegs to which his feet are tied. They said: "Venerable Sir, please do not go out. We shall not be able to live without you." "If I am such, then give me an offering." "So be it." VI-i-13: Then as the vital force was about to go out, it uprooted those organs just as a great, fine horse from Sind pulls out the pegs to which his feet are tied. They said, 'Please do not go out, sir, we cannot live without you'. 'Then give me tribute.' 'All right'.
Verse १४
सा ह वागुवाचः यद्वा अहं वसिष्ठाऽस्मि त्वं तद्वसिष्ठोऽसीति यद्वा अहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठोऽसीति चक्षुर्यद्वा अह संपदस्मि त्वं तत्संपदसीति श्रोत्रं यद्वा अहमायतनमस्मि त्वं तदायतनमसीति मनो यद्वा अह प्रजातिरस्मि त्वं तत्प्रजातिरसीति रेतस्तयो मे किमन्नं किं वास इति यदिदं किंचा श्वभ्य आ कृमिभ्य आ कीटपतङ्गेभ्यस्तत्तेऽन्नमापो वास इति न ह वा अस्यानन्नं जग्धं भवति नानन्नं प्रतिगृहीतं यवमेतदनस्यान्नं वेद तद्विद्वासः श्रोत्रिया अशिष्यन्त आचामन्त्यशित्वाचामन्त्येतमेव तदन्नमनग्नं कुर्वन्तो मन्यन्ते॥
sā ha vāguvācaḥ yadvā ahaṁ vasiṣṭhā'smi tvaṁ tadvasiṣṭho'sīti yadvā ahaṁ pratiṣṭhāsmi tvaṁ tatpratiṣṭho'sīti cakṣuryadvā aha saṁpadasmi tvaṁ tatsaṁpadasīti śrotraṁ yadvā ahamāyatanamasmi tvaṁ tadāyatanamasīti mano yadvā aha prajātirasmi tvaṁ tatprajātirasīti retastayo me kimannaṁ kiṁ vāsa iti yadidaṁ kiṁcā śvabhya ā kṛmibhya ā kīṭapataṅgebhyastatte'nnamāpo vāsa iti na ha vā asyānannaṁ jagdhaṁ bhavati nānannaṁ pratigṛhītaṁ yaevametadanasyānnaṁ veda tadvidvāsaḥ śrotriyā aśiṣyanta ācāmantyaśitvācāmantyetameva tadannamanagnaṁ kurvanto manyante||
The organ of speech said: "That attribute of being most excellent which I possess is yours." The eye said: "That attribute of steadiness which I possess isyours." The ear said: "That attribute of prosperity which I possess is yours." The mind said: "That attribute of being an abode which I possess is yours. The organ of generation said: "That attribute of procreation which I possess is yours." Then the vital breath said: "If I am such, then what will be my food and what will be my dress?" They replied: "Whatever food there is-including that of dogs, worms, insects and moths-will be your food and water will be your dress." He who knows the food of the vital breath to be such never happens to eat anything or accept anything that is not food. Wise men who are versed in the Vedas therefore take a sip of water Just before and after eating; they think that thereby they remove the nakedness of the vital breath. VI-i-14: The organ of speech said, 'That attribute of the Vasistha which I have is yours'. The eye: 'That attribute of steadiness which I have is yours'. The ear: 'That attribute of prosperity which I have is yours'. The mind: 'That attribute of abode which I have is yours'. The organ of generation: 'That attribute of generation which I have is yours'. (The vital force said:) 'Then what will be my food and my dress?' (The organs said:) 'Whatever is (known as) food, including dogs, worms, insects and moths, is your food, and water your dress'. He who knows the food of the vital force to be such, never happens to eat anything that is not food, or to accept anything that is not food. Therefore wise men who are versed in the Vedas sip a little water just before and after eating. They regard it as removing the nakedness of the vital force.
Verse १
वेतकेतुर्ह वा आरुणेयः पञ्चालानां परिषदमाजगाम स आजगाम जैवलिं प्रवाहणं परिचारयमाणं तमुदीयाभ्युवाद कुमारा ३ इति स भो ३ इति प्रतिशुश्रावानुशिष्टोऽन्वसि पित्रेत्योमिति होवाच॥
śvetaketurha vā āruṇeyaḥ pañcālānāṁ pariṣadamājagāma sa ājagāma jaivaliṁ pravāhaṇaṁ paricārayamāṇaṁ tamudīyābhyuvāda kumārā 3 iti sa bho 3 iti pratiśuśrāvānuśiṣṭo'nvasi pitretyomiti hovāca||
Svetaketu, the grandson of Aruna, came to the assembly of the Panchalas. He approached Pravahana, the son of Jivala, who was being waited upon by his courtiers. As soon as the king saw him, he said: "Is it you, boy?" He replied: "Yes, Sir." Then the king asked: "Have you been taught by your father?" "Yes," he replied. VI-ii-1: Svetaketu, the grandson of Aruna, came to the assembly of the Panchalas. He approached Pravahana, the son of Jivala, who was being waited on (by his servants). Seeing him the King addressed him, 'Boy!' He replied, 'Yes, sir'. 'Have you been taught by your father?' He said, 'Yes'.
Verse २
वेत्थ यथेमाः प्रजाः प्रयत्यो विप्रतिपद्यन्ता ३ इति नेति होवाच वेत्थो यथेमं लोकं पुनरापद्यन्ता ३ इति नेति हैवोवाच वेत्थो यथासौ लोक एवं बहुभिः पुनः पुनः प्रयद्भिर्न संपूर्यता ३ इति नेति हैवोवाच वेत्थो यतिथ्यामाहुत्या हुतायामापः पुरुषवाचो भूत्वा समुत्थाय वदन्ती३ इति नेति हैवोवाच वेत्थो देवयानस्य वा पथः प्रतिपदं पितृयाणस्य वा यत्कृत्वा देवयानं वा पन्थानं प्रतिपद्यन्ते पितृयाणं वापि हि न ऋषेर्वचः श्रुतम्। द्वे सृती अशृणवं पितृणामहं देवानामुत मर्त्यानाम्। ताभ्यामिदं विश्वमेजत्समेति यदन्तरा पितरं मातरं चेति नाहमत एकंचन वेदेति होवाच॥
vettha yathemāḥ prajāḥ prayatyo vipratipadyantā 3 iti neti hovāca vettho yathemaṁ lokaṁ punarāpadyantā 3 iti neti haivovāca vettho yathāsau loka evaṁ bahubhiḥ punaḥ punaḥ prayadbhirna saṁpūryatā 3 iti neti haivovāca vettho yatithyāmāhutyā hutāyāmāpaḥ puruṣavāco bhūtvā samutthāya vadantī3 iti neti haivovāca vettho devayānasya vā pathaḥ pratipadaṁ pitṛyāṇasya vā yatkṛtvā devayānaṁ vā panthānaṁ pratipadyante pitṛyāṇaṁ vāpi hi na ṛṣervacaḥ śrutam| dve sṛtī aśṛṇavaṁ pitṛṇāmahaṁ devānāmuta martyānām| tābhyāmidaṁ viśvamejatsameti yadantarā pitaraṁ mātaraṁ ceti nāhamata ekaṁcana vedeti hovāca||
The king said: "Do you know how people, after departing from this life, proceed on different paths?" "No," he replied. "Do you know how they return to this world?" "No," he replied. "Do you know why the other world is never filled up even though so many people go there again and again?" "No," he replied. "Do you know after how many offerings of oblations the water (the liquid oblation) becomes endowed with a human voice, rises up and speaks?" "No," he replied. "Do you know the means of access to the path leading to the gods or to that leading to the Manes, that is to say, through what deeds men attain the path leading to the gods or that leading to the Manes? We have heard the following words of the Mantra: 'I have heard of the two paths for men, one leading to the Manes and the other to the gods. Going along them they (departed souls) are united with their destination. They (the paths) lie between the father (heaven) and the mother (earth).' Svetaketu said: "I do not know even one of these." VI-ii-2: 'Do you know how these people diverge after death?' 'No', said he. 'Do you know how they return to this world?' 'No', said he. 'Do you know how the other world is never filled by so many people dying thus again and again?' 'No', said he. 'Do you know after how many oblations are offered water (the liquid offerings) rises up possessed of a human voice (or under the name of man) and speaks?' 'No', said he. 'Do you know the means of access to the way of the gods, or that to the way of the manes - doing which people attain either the way of the gods or the way of the manes? We have heard the words of the Mantra: 'I have heard of two routes for men, leading to the manes and the gods. Going along them all this is united. They lie between the father and the mother (earth and heaven)."' He said, 'I know not one of them'.
Verse ३
अथैनं वसत्योपमन्त्रयांचक्रेऽनादृत्य वसतिं कुमारः प्रदुद्राव स आजगाम पितरं त होवाचेति वाव किल नो भवान्पुरानुशिष्टानवोच इति कथ सुमेध इति पञ्च मा प्रश्नान् राजन्यबन्धुरप्रात्ततो नैकंचन वेदेति कतमे त इतीम इति ह प्रतीकान्युदाजहार॥
athainaṁ vasatyopamantrayāṁcakre'nādṛtya vasatiṁ kumāraḥ pradudrāva sa ājagāma pitaraṁ ta hovāceti vāva kila no bhavānpurānuśiṣṭānavoca iti katha sumedha iti pañca mā praśnān rājanyabandhuraprāīttato naikaṁcana vedeti katame ta itīma iti ha pratīkānyudājahāra||
Then the king invited him to stay. But the boy, disregarding the invitation, hurried away. He went to his father and said: "Did you not tell me before that you had fully instructed me?" "What then, my intelligent child?" "That fellow of a atriya asked me five questions and I did not know one of them." "What were they?" "These," said Svetaketu and he recited them. -ii-3: Then the King invited him to stay. The boy, disregarding the invitation to stay, hurried away. He came to his father and said to him, 'Well, did you not tell me before that you had (fully) instructed me?' 'How (did you get hurt), my sagacious child?' 'That wretch of a Kshatriya asked me five questions, and I knew not one of them.' 'Which are they?' 'These', and he quoted their first words.
Verse ४
स होवाच तथा नस्त्वं तात जानीथा यथा यदहं किंच वेद सर्वमहं तत्तुभ्यमवोचं प्रेहि तु तत्र प्रतीत्य ब्रह्मचर्यं वत्स्याव इति भवानेव गच्छत्विति स आजगाम गौतमो यत्र प्रवाहणस्य जैवलेरास तस्मा आसनमाहृत्योदकमाहारयांचकाराथ हास्मा अर्घ्यं चकार त होवाच वरं भगवते गौतमाय दद्म इति॥
sa hovāca tathā nastvaṁ tāta jānīthā yathā yadahaṁ kiṁca veda sarvamahaṁ tattubhyamavocaṁ prehi tu tatra pratītya brahmacaryaṁ vatsyāva iti bhavāneva gacchatviti sa ājagāma gautamo yatra pravāhaṇasya jaivalerāsa tasmā āsanamāhṛityodakamāhārayāṁcakārātha hāsmā arghyaṁ cakāra ta hovāca varaṁ bhagavate gautamāya dadma iti||
The father said: "My child, believe me, whatever I myself knew, I told you. But come, let us go there and live as religious students (brahmachirins)." "You may go, Sir," the son replied. Then Gautama went to where King Pravahana, the son of Jivala, was giving audience. The king offered him a seat, ordered water for him and made him the reverential offering. Then he said: "Revered Gautama, we will give you a boon." VI-ii-4: The father said, 'My child, believe me, whatever I knew I told you every bit of it. But come, let us go there and live as students'. 'You go alone, please'. At this Gautama came to where King Pravahana, the son of Jivala, was giving audience. The King gave him a seat, had water brought for him, and made him the reverential offering. Then he said, 'We will give revered Gautama, a boon'.
Verse ५
स होवाच प्रतिज्ञातो म एष वरो यां तु कुमारस्यान्ते वाचमभाषथास्तां मे ब्रूहीति॥
sa hovāca pratijñāto ma eṣa varo yāṁ tu kumārasyānte vācamabhāṣathāstāṁ me brūhīti||
Gautama said: "You have promised me this boon. Now please tell me what you spoke about to my boy." VI-ii-5: Aruni said, 'You have promised me this boon. Please tell me what you spoke to my boy about'.
Verse ६
स होवाच दैवेषु वै गौतम तद्वरेषु मानुषाणां ब्रूहीति॥
sa hovāca daiveṣu vai gautama tadvareṣu mānuṣāṇāṁ brūhīti||
The king said: "Ah, those are divine boons, Gautama. Please ask a human boon." VI-ii-6: The King said, 'This comes under heavenly boons, Gautama. Please ask some human boon'.
Verse ७
स होवाच विज्ञायते हास्ति हिरण्यस्यापात्तं गो अश्वानां दासीनां प्रवाराणां परिधानस्य मा नो भवान्बहोरनन्तस्यापर्यन्तस्याभ्यवदान्योभूदिति स वै गौतम तीर्थेनेच्छासा इत्युपैम्यहं भवन्तमिति वाचा ह स्मैव पूर्व उपयन्ति स होपायनकीर्त्यौवास॥
sa hovāca vijñāyate hāsti hiraṇyasyāpāttaṁ go aśvānāṁ dāsīnāṁ pravārāṇāṁ paridhānasya mā no bhavānbahoranantasyāparyantasyābhyavadānyobhūditi sa vai gautama tīrthenecchāsā ityupaimyahaṁ bhavantamiti vācā ha smaiva pūrva upayanti sa hopāyanakīrtyauvāsa||
Gautama said: "You know well that I have gold, cows, horses, maidservants, retinue and apparel. Please do not be ungenerous towards me in regard to that gift which is plentiful, infinite and in-exhaustible." The king said: "Then, verily, O Gautama, you should ask it in the prescribed way." Gautama replied: "I approach you as a disciple." The ancients used to approach a teacher through mere declaration. So Gautama lived with the king by merely announcing that he was a student. VI-ii-7: Aruni said, 'You know that I already have gold, cattle and horses, maid-servants, retinue, and dress. Be not ungenerous towards me alone regarding this plentiful, infinite and inexhaustible (wealth).' 'Then you must seek it according to form, Gautama'. 'I approach you (as a student)'. The ancients used to approach a teacher simply through declaration. Aruni lived as a student by merely announcing that he was at his service.
Verse ८
स होवाच तथा नस्त्वं गौतम माऽपराधास्तव च पितामहा यथेयं विद्येतः पूर्वं न कस्मिश्चन ब्राह्मण उवास तां त्वहं तुभ्यं वयामि को हि त्वैवं ब्रुवन्तमर्हति प्रत्याख्यातुमिति॥
sa hovāca tathā nastvaṁ gautama mā'parādhāstava ca pitāmahā yatheyaṁ vidyetaḥ pūrvaṁ na kasmiścana brāhmaṇa uvāsa tāṁ tvahaṁ tubhyaṁ vayāmi ko hi tvaivaṁ bruvantamarhati pratyākhyātumiti||
The king said: "Please do not be offended with us even as your paternal grandfather was not offended with ours. Before now this knowledge never rested with a brahmin. But I shall teach it to you, for who can refuse you when you speak like this? VI-ii-8: The King said: Please do not take offence with us, Gautama, as your paternal grandfathers did not (with ours). Before this, this learning never rested with a Brahmana. But I shall teach it to you; for who can refuse you when you speak like this?
Verse ९
असौ वै लोकोऽग्निर्गौतम तस्यादित्य एव समिद्रश्मयो धूमोऽहरर्दिशोऽङ्गारा अवान्तरदिशो विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति तस्या आहुत्यै सोमो राजा संभवति॥
asau vai loko'gnirgautama tasyāditya eva samidraśmayo dhūmo'harardiśo'ṅgārā avāntaradiśo visphuliṅgāstasminnetasminnagnau devāḥ śraddhāṁ juhvati tasyā āhutyai somo rājā saṁbhavati||
"Yonder world is the sacrificial fire, the sun is its fuel, the rays its smoke, the day its flame, the four quarters its cinders and the intermediate quarters its sparks. In this fire the gods offer faith as libation. Out of that offering King Moon is born. VI-ii-9: That word (heaven), O Gautama, is fire, the sun is its fuel, the rays its smoke, the day its flame, the four quarters its cinder, and the intermediate quarters its sparks. In this fire the gods offer faith (liquid oblations in subtle form). Out of that offering King Moon is born (a body is made in the moon for the sacrificer).
Verse १०
पर्जन्यो वाग्निर्गौतम तस्य संवत्सर एव समिदभ्राणि धूमो विद्युदर्चिरशनिरङ्गारा ह्रादुनयो विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवाः सोमं राजानं जुह्वति तस्या आहुतेर्वृष्टिः संभवति॥
parjanyo vāgnirgautama tasya saṁvatsara eva samidabhrāṇi dhūmo vidyudarciraśaniraṅgārā hrādunayo visphuliṅgāstasminnetasminnagnau devāḥ somaṁ rājānaṁ juhvati tasyā āhutervṛṣṭiḥ saṁbhavati||
"Parjanya (the god of rain), O Gautama, is the fire, the year is its fuel, the clouds its smoke, lightning its flame, the thunderbolt its cinders, the rumbling its sparks. In this fire the gods offer King Moon as libation. Out of that offering rain is produced. VI-ii-10: Parjanya (the god of the rain), O Gautama, is fire, the year is its fuel, the clouds its smoke, lightning its flame, thunder its cinder, and the rumblings its sparks. In this fire the gods offer King Moon. Out of that offering rain is produced.
Verse ११
अयं वै लोकोऽग्निर्गौतम तस्य पृथिव्येव समिदग्निर्धूमो रात्रिरर्चिश्चन्द्रमा अङ्गारा नात्राणि विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवा वृष्टिं जुह्वति तस्या आहुत्या आन्न संभवति॥
ayaṁ vai loko'gnirgautama tasya pṛthivyeva samidagnirdhūmo rātrirarciścandramā aṅgārā nātrāṇi visphuliṅgāstasminnetasminnagnau devā vṛṣṭiṁ juhvati tasyā āhutyā ānna saṁbhavati||
"This world, O Gautama, is the fire, the earth is its fuel, fire its smoke, the night its flame, the moon its cinders, the stars its sparks. In this fire the gods offer rain as libation. Out of that offering food is produced. VI-ii-11: This world, O Gautama, is fire, the earth is its fuel, fire its smoke, the night its flame, the moon its cinder, and stars its sparks. In this fire the gods offer rain. Out of that offering food is produced.
Verse १२
पुरुषो वाऽग्निर्गौतम तस्य व्यात्तमेव समित्प्राणो धूमो वागर्चिश्चौरङ्गाराः श्रोत्रं विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति तस्या आहुत्यै रेतः संभवति॥
puruṣo vā'gnirgautama tasya vyāttameva samitprāṇo dhūmo vāgarciścauraṅgārāḥ śrotraṁ visphuliṅgāstasminnetasminnagnau devā annaṁ juhvati tasyā āhutyai retaḥ saṁbhavati||
"Man, O Gautama, is the fire, the open mouth is its fuel, the vital breath its smoke, speech its flame, the eye its cinders and the ear its sparks. In this fire the gods offer food as libation. Out of that offering semen is produced. VI-ii-12: Man, O Gautama, is fire, the open mouth is its fuel, the vital force its smoke, speech its flame, the eye its cinder, and the ear its sparks. In this fire the gods offer food. Out of that offering the seed is produced.
Verse १३
योषा वा अग्निर्गौतम तस्या उपस्थ एव समिल्लोमानि धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति तस्या आहुत्यै पुरुषः संभवति स जीवति यावज्जीवत्यथ यदा म्रियते॥
yoṣā vā agnirgautama tasyā upastha eva samillomāni dhūmo yonirarciryadantaḥ karoti te'ṅgārā abhinandā visphuliṅgāstasminnetasminnagnau devā reto juhvati tasyā āhutyai puruṣaḥ saṁbhavati sa jīvati yāvajjīvatyatha yadā mriyate||
"Woman, O Gautama, is the fire, her sexual organ is the fuel, the hairs the smoke, the vulva the flame, sexual intercourse the cinders, enjoyment the sparks. In this fire the gods offer semen as libation. Out of this offering a man is born. He lives as long as he is to live. Then, when he dies. VI-ii-13: Woman, O Gautama, is fire. In this fire the gods offer the seed. Out of that offering a man is born. He lives as long as he is destined to live. Then, when he dies --
Verse १४
अथैनमग्नये हरन्ति तस्याग्निरेवाग्निर्भवति समित्समिद्धूमो धूमोऽर्चिरर्चिरङ्गारा अङ्गारा विस्फुलिङ्गा विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवाः पुरुषं जुह्वति तस्या आहुत्यै पुरुषो भास्वरवर्णः संभवति॥
athainamagnaye haranti tasyāgnirevāgnirbhavati samitsamiddhūmo dhūmo'rcirarciraṅgārā aṅgārā visphuliṅgā visphuliṅgāstasminnetasminnagnau devāḥ puruṣaṁ juhvati tasyā āhutyai puruṣo bhāsvaravarṇaḥ saṁbhavati||
"They carry him to be offered in the fire. The fire becomes his fire, the fuel his fuel, the smoke his smoke, the flame his flame, the cinders his cinders and the sparks his sparks. In this fire the gods offer the man as libation. Out of this offering the man emerges in radiant splendour. VI-ii-14: They carry him to be offered in the fire. The fire becomes his fire, the fuel his fuel, the smoke his smoke, the flame his flame, the cinder his cinder, and the sparks his sparks. In this fire the gods offer the man. Out of that offering the man emerges radiant.
Verse १५
ते य एवमेतद्विदुर्ये चामी अरण्ये श्रद्धा सत्यमुपासते तेऽर्चिरभिसंभवन्त्यर्चिषोऽहरह्न आपूर्यमाणपामापूर्यमाणपआद्यान्षण्मासानुदङ्ङादित्य एति मासेभ्यो देवलोकं देवलोकादादित्यमादित्याद्वैद्युतंतान्वैद्युतात्वैद्युतान्पुरुषो मानस एत्य ब्रह्मलोकान् गमयति ते तेषु ब्रह्मलोकेषु पराः परावतो वसन्ति तेषां न पुनरावृत्तिः॥
te ya evametadvidurye cāmī araṇye śraddhā satyamupāsate te'rcirabhisaṁbhavantyarciṣo'harahna āpūryamāṇapāmāpūryamāṇapaādyānṣaṇmāsānudaṅṅāditya eti māsebhyo devalokaṁ devalokādādityamādityādvaidyutaṁtānvaidyutātvaidyutānpuruṣo mānasa etya brahmalokān gamayati te teṣu brahmalokeṣu parāḥ parāvato vasanti teṣāṁ na punarāvṛttiḥ||
"Those even among householders who know this, as described and those too who, living in the forest, meditate with faith upon the Satya Brahman (Hiranyagarbha), reach the deity identifiedwith flame, from him the deity of the day, from him the deity of) the fortnight in which the moon waxes, from him the deities of the six months during which the sun travels northward, from them the deity identified with the world of the gods (devaloka), from him the sun, from the sun the deity of lightning. Then a being created from the mind of Hiranyagarbha comes and leads them to the worlds of Brahmin. In those worlds of Brahma they become exalted and live for many years. They no more return to this world. hose who know this as such, and those others who meditate with faith upon the Satya-Brahman in the forest, reach the deity identified with the flame, from him the deity of the day, from him the deity of the fortnight in which the moon waxes, from him the deities of the six months in which the sun travels northward, from them the deity identified with the world of the gods, from him the sun, and from the sun the deity of lightning. (Then) a being created from the mind (of Hiranyagarbha) comes and conducts them to the worlds of Hiranyagarbha. They attain perfection and live in those worlds of Hiranyagarbha for a great many superfine years. They no more return to this world.
अथ षष्ठोऽध्याये (part 2)
Verse १६
अथ ये यज्ञेन दानेन तपसा लोकाञ्जयन्ति ते धूममभिसंभवन्ति धूमाद्रात्रि रात्रेरपयमाणपामपयमाणपआद्यान्षण्मासान्दैणादित्य एति मासेभ्यः पितृलोकं पितृलोकाच्चन्द्रं ते चन्द्रं प्राप्यान्नं भवन्ति तास्तत्र देवा यथा सोम राजानमाप्यायस्वापयस्वेत्येवमेनास्तत्र भायन्ति तेषां यदा तत्पर्यवैत्यथेममेवाकाशमभिनिष्पद्यन्त आकाशाद्वायुं वायोर्वृष्टिं वृष्टेः पृथिवीं ते पृथिवीं प्राप्यान्नं भवन्ति ते पुनः पुरुषाग्नौ हूयन्ते ततो योषाग्नौ जायन्ते लोकान्प्रत्युथायिनस्त एवमेवानुपरिवर्तन्तेऽथ य एतौ पन्थानौ न विदुस्ते कीटाः पतङ्गा यदिदं दन्दशूकम्॥
atha ye yajñena dānena tapasā lokāñjayanti te dhūmamabhisaṁbhavanti dhūmādrātri rātrerapaīyamāṇapāmapaīyamāṇapaādyānṣaṇmāsāndaiṇāditya eti māsebhyaḥ pitṛlokaṁ pitṛlokāccandraṁ te candraṁ prāpyānnaṁ bhavanti tāstatra devā yathā soma rājānamāpyāyasvāpaīyasvetyevamenāstatra bhāyanti teṣāṁ yadā tatparyavaityathemamevākāśamabhiniṣpadyanta ākāśādvāyuṁ vāyorvṛṣṭiṁ vṛṣṭeḥ pṛthivīṁ te pṛthivīṁ prāpyānnaṁ bhavanti te punaḥ puruṣāgnau hūyante tato yoṣāgnau jāyante lokānpratyuthāyinasta evamevānuparivartante'tha ya etau panthānau na viduste kīṭāḥ pataṅgā yadidaṁ dandaśūkam||
"But those who conquer the worlds through sacrifices, charity and austerity reach the deity of smoke, from smoke, the deity of the night, from night the deity of the fortnight in which the moon wanes, from the decreasing half of the moon the deities of the six months during which the sun travels southward, from these months the deity of the world of the Manes and from the world of the Manes, the moon. Reaching the moon they become food. There the gods enjoy them, just as here the priests drink the shining soma juice-saying as it were: "Flourish, dwindle." And when their past work is exhausted they reach this very akasa, from the akasa they reach the air, from the air rain, from rain the earth. Reaching the earth they become food. Then they are again offered in the fire of man and thence in the fire of woman. Out of the fire of woman they are born and perform rites with a view to going to other worlds. Thus do they rotate. "Those, however, who do not know these two ways become insects and moths and those creatures which often bite (i.e. mosquitoes and gnats)." VI-ii-16: While those who conquer the worlds through sacrifices, charity and austerity, reach the deity of smoke, from him the deity of the night, from him the deity of the fortnight in which the moon wanes, from him the deities of the six months in which the sun travels southward, from them the deity of the world of the manes, and from him the moon. Reaching the moon they become food. There the gods enjoy them as the priests drink the shining Soma juice (gradually, saying, as it were), 'Flourish, dwindle'. And when their past work is exhausted, they reach (become like) this ether, from the ether air, from air rain, and from rain the earth. Reaching the earth they become food. Then they are again offered in the fire of man, thence in the fire of woman, whence they are born (and perform rites) with a view to going to other worlds. Thus do they rotate. While those others who do not know these two ways become insects and moths, and these frequently biting things (gnats and mosquitoes).
Verse १
स यः कामयेत महत्प्राप्नुयामित्युदगयन आपूर्यमाणपक्षस्य पुण्याहे द्वादशाहमुपसद्व्रती भूत्वौदुम्बरे कसे चमसे वा सर्वौषधं फलानीति संभृत्य परिसमुह्य परिलिप्याग्निमुपसमाधाय परिस्तीर्यावृताज्य सस्कृत्य पुसा नक्षत्रेण मन्थ संनीय जुहोति। यावन्तो देवास्त्वयि जातवेदस्तिर्यण्ण्चो घ्नन्ति पुरुषस्य कामान्। तेभ्योऽहं भागधेयं जुहोमि ते मा तृप्ताः सर्वैः कामैस्तर्पयन्तु स्वाहा। या तिरश्ची निपद्यतेऽहं विधरणी इति। तां त्वा घृतस्य धारया यजे सराधनीमह स्वाहा॥
sa yaḥ kāmayeta mahatprāpnuyāmityudagayana āpūryamāṇapakṣasya puṇyāhe dvādaśāhamupasadvratī bhūtvaudumbare kase camase vā sarvauṣadhaṁ phalānīti saṁbhṛtya parisamuhya parilipyāgnimupasamādhāya paristīryāvṛitājya saskṛtya pusā nakṣatreṇa mantha saṁnīya juhoti| yāvanto devāstvayi jātavedastiryaṇṇco ghnanti puruṣasya kāmān| tebhyo'haṁ bhāgadheyaṁ juhomi te mā tṛptāḥ sarvaiḥ kāmaistarpayantu svāhā| yā tiraścī nipadyate'haṁ vidharaṇī iti| tāṁ tvā ghṛtasya dhārayā yaje sarādhanīmaha svāhā||
Whoever wishes to attain greatness (i.e. wealth for performing sacrificial rites) should act as follows: On an auspicious day of the fortnight in which the moon waxes, under a constellation bearing a masculine name, during the northward journey of the sun, he should undertake for twelve days a vow connected with the Upasads, gather in a cup or a bowl made of fig wood all the herbs and their grains, sweep and plaster the ground, lay the fire, spread the kusa grass, purify the offering (clarified butter) according to the rules, place between himself and the fire the mantha (the paste made of those herbs etc.) and offer oblations with the following mantras: "O Fire, to all those gods under you who spitefully slay men's desires, I offer their share. May they be satisfied and satisfy me with all the objects of my desire! Svaha! "To that deity who turns out to be spiteful under your protection, thinking that she is the support of all, I offer this stream of clarified butter. Svaha!" VI-iii-1: He who wishes to attain greatness (should perform) on an auspicious day in a fortnight in which the moon waxes, and under a male constellation, during the northward march of the sun, (a sacrifice in the following manner): He should undertake for twelve days a vow connected with the Upasads (i.e. live on milk), collect in a cup of bowl made of fig wood all herbs and their grains, sweep and plaster (the ground), purify the offerings in the prescribed manner, interpose the Mantha (paste made of those things), and offer oblations with the following Mantras: 'O Fire, to all those gods under you, who spitefully frustrate men's desires, I offer their share. May they, being satisfied, satisfy me with all objects of desire! Svaha. To that all-procuring deity who turns out spiteful under your protection, thinking she is the support of all, I offer this stream of clarified butter. Svaha'.
Verse २
ज्येष्ठाय स्वाहा श्रेष्ठाय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति प्राणाय स्वाहा वसिष्ठायै स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति वाचे स्वाहा प्रतिष्ठायै स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति चक्षुषे स्वाहा संपदे स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति श्रोत्राय स्वाहाऽऽयतनाय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति मनसे स्वाहा प्रजात्यै स्वाहेतियग्नौ हुत्वा मन्थे सस्रवमवनयति रेतसे स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति॥
jyeṣṭhāya svāhā śreṣṭhāya svāhetyagnau hutvā manthe sasravamavanayati prāṇāya svāhā vasiṣṭhāyai svāhetyagnau hutvā manthe sasravamavanayati vāce svāhā pratiṣṭhāyai svāhetyagnau hutvā manthe sasravamavanayati cakṣuṣe svāhā saṁpade svāhetyagnau hutvā manthe sasravamavanayati śrotrāya svāhā''yatanāya svāhetyagnau hutvā manthe sasravamavanayati manase svāhā prajātyai svāhetiyagnau hutvā manthe sasravamavanayati retase svāhetyagnau hutvā manthe sasravamavanayati||
"Svaha to the oldest, svaha to the greatest!"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the vital breath (prana), svaha to the vasishtha (the most excellent)!"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the organ of speech, svaha to that which has steadiness!" -uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the eye, svaha to prosperity!"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the ear, svaha to the abode!"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the mind, svaha to procreation (prajati)!"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the organ of generation!"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). VI-iii-2: Offering oblations in the fire saying, 'Svaha to the oldest, Svaha to the greatest', he dips the remnant adhering to the ladle into the paste. Offering oblations in the fire saying, 'Svaha to the vital force, Svaha to the Vasistha', he drips the remnant, etc. Offering oblations saying, 'Svaha to the organ of speech, Svaha to that which has steadiness', he drips, etc. Offering oblations saying, Svaha to the eye, Svaha to prosperity', he drips etc. Offering oblations saying, 'Svaha to the ear, Svaha to the abode', he drips, etc. Offering oblations saying, 'Svaha to the Manas, Svaha to Prajati', he drips, etc. Offering oblations saying, 'Svaha to the organ of generation', he drips, etc.
Verse ३
अग्नये स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति सोमाय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति भूः स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति भुवः स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति स्वः स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति भूर्भुवः स्वः स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति ब्रह्मणे स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति क्षत्राय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति भूताय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति भविष्यते स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति विश्वाय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति सर्वाय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति प्रजापतये स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति॥
agnaye svāhetyagnau hutvā manthe sasravamavanayati somāya svāhetyagnau hutvā manthe sasravamavanayati bhūḥ svāhetyagnau hutvā manthe sasravamavanayati bhuvaḥ svāhetyagnau hutvā manthe sasravamavanayati svaḥ svāhetyagnau hutvā manthe sasravamavanayati bhūrbhuvaḥ svaḥ svāhetyagnau hutvā manthe sasravamavanayati brahmaṇe svāhetyagnau hutvā manthe sasravamavanayati kṣatrāya svāhetyagnau hutvā manthe sasravamavanayati bhūtāya svāhetyagnau hutvā manthe sasravamavanayati bhaviṣyate svāhetyagnau hutvā manthe sasravamavanayati viśvāya svāhetyagnau hutvā manthe sasravamavanayati sarvāya svāhetyagnau hutvā manthe sasravamavanayati prajāpataye svāhetyagnau hutvā manthe sasravamavanayati||
"Svaha to fire"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the moon"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the earth"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the sky"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to heaven"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to earth, sky and heaven"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the brahmin"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the xatriya"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the past"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the future"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the universe"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to all"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to Prajapati"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. VI-iii-3: Offering an oblation in the fire saying, 'Svaha to fire', he drips the remnant adhering to the ladle into the paste. Offering and oblation saying, 'Svaha to the moon,' he drips, etc. Offering an oblation saying, 'Svaha to the earth', he drips, etc. Offering an oblation saying, 'Svaha to the sky', he drips, etc. Offering an oblation saying, 'Svaha to heaven', he drips, etc. Offering an oblation saying, 'Svaha to the earth, sky and heaven', he drips, etc. Offering an oblation saying, 'Svaha to the Brahmana', he drips, etc. Offering an oblation saying, 'Svaha to the Kshatriya', he drips, etc. Offering an oblation saying, 'Svaha to the past', he drips, etc. Offering an oblation saying, 'Svaha to the future', he drips, etc. Offering an oblation saying, 'Svaha to the whole', he drips, etc. Offering an oblation saying, 'Svaha to all', he drips, etc. Offering an oblation saying, 'Svaha to Prajapati', he drips, etc.
Verse ४
अथैनमभिमृशति भ्रमदसि ज्वलदसि पूर्णमसि प्रस्तब्धमस्यैकसभमसि हिंकृतमसि हिंक्रियमानमस्युद्गीथमस्युद्गीयमानमसि श्रावितमसि प्रत्याश्रावितमस्यार्द्रे संदीप्तमसि विभूरसि प्रभूरस्यन्नमसि ज्योतिरसि निधनमसि संवर्गोऽसीति॥
athainamabhimṛśati bhramadasi jvaladasi pūrṇamasi prastabdhamasyaikasabhamasi hiṁkṛtamasi hiṁkriyamānamasyudgīthamasyudgīyamānamasi śrāvitamasi pratyāśrāvitamasyārdre saṁdīptamasi vibhūrasi prabhūrasyannamasi jyotirasi nidhanamasi saṁvargo'sīti||
Then he touches the paste, uttering the mantra: "You move as the vital breath; you bum as fire; you are infinite as Brahman; you are unshaken as the sky. You are the meeting-place of all. You are the sound hing and are uttered as hing in the sacrifice by the prastotri. You are the Udgitha and are chanted by the udgatri. You are recited by the adhvaryu and recited back by the agnidhra. You are fully ablaze in the moist cloud. You are omnipresent and the ruler. You are food as the moon and light as fire. You are death and you are that in which all things merge." VI-iii-4: Then he touches the paste saying, 'You move (as the vital force), you burn (as fire), you are infinite (as Brahman), you are still (as the sky). You combine everything in yourself. You are the sound 'Him', and are uttered as 'Him' (in the sacrifice by the Prastotr). You are the Udgitha and are chanted (by the Udgatr). You are recited (by the Adhvaryu) and recited back (by the Agnidhra). You are fully ablaze in a humid (cloud). You are omnipresent, and master. You are food (as the moon), and light (as fire). You are death, and you are that in which all things merge'.
Verse ५
अथैनमुद्यच्छत्यामस्याम हि ते महि स हि राजेशानोऽधिपतिः स मा राजेशानोऽधिपतिं करोत्विति॥
athainamudyacchatyāmasyāma hi te mahi sa hi rājeśāno'dhipatiḥ sa mā rājeśāno'dhipatiṁ karotviti||
Then he raises the paste, saying: "As the vital breath you know all; we too are aware of your greatness as the vital breath. The vital breath is the king, the ruler, the sovereign. May it make me king, ruler and sovereign." VI-iii-5: Then he takes it up saying, 'You know all (as the vital force); we too are aware of your greatness. The vital force is the king, the lord, the ruler. May it make me king, lord and ruler!'
Verse ६
अथैनमाचामति तत्सवितुर्वरेण्यम्। मधु वाता ऋतायते मधु क्षरन्ति सिन्धवः। माध्वीर्नः सन्त्वोषधीः। भूः स्वाहा। भर्गो देवस्य धीमहि। मधु नक्तमुतोषसो मधुमत्पार्थिव रजः। मधु द्यौरस्तु नः पिता। भुवः स्वाहा। धियो यो नः प्रचोदयात्। मधुमान्नो वनस्पतिर्मधुमा३ अस्तु सूर्यः। माध्वीर्गावो भवन्तु नः। स्वः स्वाहेति। सर्वां च सावित्रीमन्वाह सर्वाश्च मधुमतीरहमेवेद सर्वं भूयासं भूर्भुवः स्वः स्वाहेत्यन्तत आचम्य पाणी प्रक्षाल्य जघनेनाग्निं प्राक् शिराः संविशति प्रातरादित्यमुपतिष्ठते दिशामेकपुण्डरीकमस्यहं मनुष्याणामेकपुण्डरीकं भूयासमिति यथेतमेत्य जघनेनाग्निमासीनो वशं जपति॥
athainamācāmati tatsaviturvareṇyam| madhu vātā ṛtāyate madhu kṣaranti sindhavaḥ| mādhvīrnaḥ santvoṣadhīḥ| bhūḥ svāhā| bhargo devasya dhīmahi| madhu naktamutoṣaso madhumatpārthiva rajaḥ| madhu dyaurastu naḥ pitā| bhuvaḥ svāhā| dhiyo yo naḥ pracodayāt| madhumānno vanaspatirmadhumā3 astu sūryaḥ| mādhvīrgāvo bhavantu naḥ| svaḥ svāheti| sarvāṁ ca sāvitrīmanvāha sarvāśca madhumatīrahameveda sarvaṁ bhūyāsaṁ bhūrbhuvaḥ svaḥ svāhetyantata ācamya pāṇī prakṣālya jaghanenāgniṁ prāk śirāḥ saṁviśati prātarādityamupatiṣṭhate diśāmekapuṇḍarīkamasyahaṁ manuṣyāṇāmekapuṇḍarīkaṁ bhūyāsamiti yathetametya jaghanenāgnimāsīno vaśaṁ japati||
Then he eats the paste, saying: 'Tat saviturvarenyam' ('That adorable light')-'The winds blow sweetly (madhu), the rivers pour forth sweetness (madhu); may the herbs be sweet (madhu) unto us!' 'Svaha to the earth (Bhuh). 'Bhargo devasya dhimahi'-('Of the radiant sun, We meditate upon' )-'May the nights and days be sweet (madhu), may thedust of the earth be sweet (madhu), may heaven, our father, be sweet (madhu)!' 'Svaha to the sky (Bhuvah).' 'Dhiyo yo nah prachodayit' ('May He stimulate our intellect')- 'May the soma creeper be sweet (madhu) unto us, may the sun be sweet (madhu), may the quarters be filled with sweetness (madhu) for us!' 'Svaha to heaven (Svah).' Then he repeats the whole Gayatri and all the verses about sweetness (madhumati) and says at the end: "May I be all this! Svaha to earth, sky and heaven. Then he eats all that is left of the paste, washes his hands and lies down behind the fire with his head to the east. In the morning he salutes the sun saying: "You are the one non-dual and best lotus of the quarters; may I be the one lotus among men. Then he returns the way he went, sits behind the fire and repeats the line of teachers. VI-iii-6: Then he drinks it saying, 'The radiant sun is adorable --; The winds are blowing sweetly, the rivers are shedding honey, may the herbs be sweet unto us! Svaha to the earth. Glory we meditate upon; May the nights and days be charming, and the dust of the earth be sweet, may heaven, our father, be gracious! Svaha to the sky. May he direct our intellect; May the Soma creeper be sweet unto us, may the sun be kind, may the quarters be helpful to us! Svaha to heaven'. Then he repeats the whole Gayatri and the whole Madhumati, and says at the end, 'May I be all this! Svaha to the earth, sky and heaven.' Then he drinks the whole remnant, washes his hands, and lies behind the fire with his head to the east. In the morning he salutes the sun saying, 'Thou art the one lotus of the quarters; may I be the one lotus of men!' Then he returns the way he went, sits behind the fire, and repeats the line of teachers.
Verse ७
त हैतमूद्दालक आरुणिर्वाजसनेयाय याज्ञवल्क्यायान्तेवासिन उक्त्वोवाचापि य एन शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति॥
ta haitamūddālaka āruṇirvājasaneyāya yājñavalkyāyāntevāsina uktvovācāpi ya ena śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti||
Uddalaka, the son of Aruna, taught this to his pupil Vijasaneya Yajnavalkya and said: "Should One pour it (the paste) even On a dry stump, branches would grow and leaves spring forth." VI-iii-7: Uddalaka, the son of Aruni, taught this to his pupil Yajnavalkya, the Vajasaneya, and said, 'Should one sprinkle it even on a dry stump, branches would grow and leaves sprout'.
Verse ८
एतमु हैव वाजसनेयो याज्ञवल्क्यो मधुकाय पैङ्ग्यायान्तेवासिन उक्त्वोवाचापि य एन शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति॥
etamu haiva vājasaneyo yājñavalkyo madhukāya paiṅgyāyāntevāsina uktvovācāpi ya ena śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti||
Then Vajasaneya Yajnavalkya taught this to his pupil Madhuka, the son of Paingi and said: "Should one pour it even on a dry stump, branches would grow and leaves spring forth." VI-iii-8: The Yajnavalkya, the Vajasaneya, taught this to his pupil Madhuka, the son of Paingi and said, 'Should one sprinkle it even on a dry stump, branches would grow and leaves sprout'.
Verse ९
एतमु हैव मधुकः पैङ्ग्यश्चूलाय भागवित्तयेऽन्तेवासिन उक्त्वोवाचापि य एन शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति॥
etamu haiva madhukaḥ paiṅgyaścūlāya bhāgavittaye'ntevāsina uktvovācāpi ya ena śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti||
Then Madhuka, the son of Paingi, taught this to his pupil Chula, the son of Bhagavitta and said: "Should one pour it even on a dry stump, branches would grow and leaves spring forth." VI-iii-9: Madhuka, the son of Paingi, again taught this to his pupil Cula, the son of Bhagavitta, and said, 'Should one sprinkle it even on a dry stump, branches would grow and leaves sprout'.
Verse १०
एतमु हैव चूलो भागवित्तिर्जानकय आयस्थूणायान्तेवासिन उक्त्वोवाचापि य एन शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति॥
etamu haiva cūlo bhāgavittirjānakaya āyasthūṇāyāntevāsina uktvovācāpi ya ena śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti||
Then Chula, the son of Bhagavitta, taught this to his disciple Janaki, the son of Ayasthuna and said: "Should One pour it even on a dry stump, branches would grow and leaves spring forth." VI-iii-10: Then Cula, the son of Bhagavitta, taught this to his pupil Janaki, the son of Ayasthuna, and said, 'Should one sprinkle it even on a dry stump, branches would grow and leaves sprout'.
Verse ११
एतमु हैव जानकिरायस्थूणः सत्यकामाय जाबालायान्तेवासिन उक्त्वोवाचापि य एन शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति॥
etamu haiva jānakirāyasthūṇaḥ satyakāmāya jābālāyāntevāsina uktvovācāpi ya ena śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti||
Then Janaki, the son of Ayasthuna, taught this to his pupil Satyakama, the son of Jabala and said: "Should one pour it even on a dry stump, branches would grow and leaves spring forth." VI-iii-11: Janaki, the son of Ayasthuna, again taught this to Satyakama, the son of Jabala, and said, 'Should one sprinkle it even on a dry stump, branches would grow and leaves sprout'.
Verse १२
एतमु हैव सत्यकामो जाबालोऽन्तेवासिभ्य उक्त्वोवाचापि य एन शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति तमेतं नापुत्राय वानन्तेवासिने वा ब्रूयात्॥
etamu haiva satyakāmo jābālo'ntevāsibhya uktvovācāpi ya ena śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti tametaṁ nāputrāya vānantevāsine vā brūyāt||
And Satyakama, the son of Jabala, taught this to his pupils and said: "Should one pour it even on a dry stump, branches would grow and leaves spring forth." One must not teach this to anyone but a son or a pupil. VI-iii-12: And Satyakama, the son of Jabala, in his turn, taught this to his pupils and said, 'Should one sprinkle it even on a dry stump, branches would grow and leaves sprout'. One must not teach this to anyone but a son or a pupil.
Verse १३
चतुरौदुम्बरो भवत्युदुम्बर स्रुव औदम्बरश्चमसः औदुम्बर इध्म औदुम्बर्या उपमन्थन्यौ दश ग्राम्याणि धान्यानि भवन्ति व्रीहियवास्तिलमाषा अणुप्रियङ्गवो गोधूमाश्च मसूराश्च खल्वाश्च खलकुलाश्च तान्पिष्टान्दधनि मधुनि घृत उपसिञ्चत्याज्यस्य जुहोति॥
caturaudumbaro bhavatyudumbara sruva audambaraścamasaḥ audumbara idhma audumbaryā upamanthanyau daśa grāmyāṇi dhānyāni bhavanti vrīhiyavāstilamāṣā aṇupriyaṅgavo godhūmāśca masūrāśca khalvāśca khalakulāśca tānpiṣṭāndadhani madhuni ghṛita upasiñcatyājyasya juhoti||
Four articles are made of fig wood: the sacrificial ladle, the bowl, the fuel and the two mixing-rods. The cultivated grains are ten in number: Rice, barley, sesamum, beans, millet (anu), panic seeds (priyangu), wheat, lentils, pulse and vetch. They should be crushed and soaked in curds, honey and clarified butter and offered as an oblation. VI-iii-13: Four things are made of fig wood: the ladle, the bowl, the fuel and the two mixing rods. The cultivated grains are ten in number: Rice, barley, sesame, beans, Anu, Priyangu, wheat, lentils, pulse and vetches. They should be crushed and soaked in curds, honey and clarified butter, and offered as an oblation.
Verse १
एवं वै भूतानां पृथिवी रसः पृथिव्या आपो अपामोषधय ओषधीनां पुष्पाणि पुष्पाणां फलानि फलानां पुरुषः पुरुषस्य रेतः॥
evaṁ vai bhūtānāṁ pṛthivī rasaḥ pṛthivyā āpo apāmoṣadhaya oṣadhīnāṁ puṣpāṇi puṣpāṇāṁ phalāni phalānāṁ puruṣaḥ puruṣasya retaḥ||
The earth is verily the essence of all these beings, water is the essence of the earth, herbs of water, flowers of herbs, fruits of flowers, man of fruits and semen is the essence of man. VI-iv-1: The earth is the essence of all these beings, water the essence of the earth, herbs of water, flowers of herbs, fruits of flowers, man of fruits, and the seed of man.
Verse २
स ह प्रजापतिरीक्षांचक्रे हन्तास्मै प्रतिष्ठां कल्पयानीति स स्त्रिय ससृजे ता सृष्ट्वाऽध उपास्त तस्मात्स्त्रियमध उपासीत स एतं प्राञ्चं ग्रावाणमात्मन् एव समुदपारयत्तेनैनामभ्यसृजत्॥
sa ha prajāpatirīkṣāṁcakre hantāsmai pratiṣṭhāṁ kalpayānīti sa striya sasṛje tā sṛṣṭvā'dha upāsta tasmātstriyamadha upāsīta sa etaṁ prāñcaṁ grāvāṇamātman eva samudapārayattenaināmabhyasṛjat||
Prajapati said to Himself: "Well, let Me make a firm basis for it (semen)." So He created woman. Having created her, He placed her below and worshipped her. Therefore one should worship a woman, placing her below. He (Prajapati) extended His organ that projects and with it impregnated her. I-iv-2: Prajapati thought, 'Well, let me make an abode for it', and he created woman.
Verse ३
तस्या वेदिरुपस्थो लोमानि बर्हिश्चर्माधिषवणे समिद्धो मध्यतस्तौ मुष्कौ स यावान् ह वै वाजपेयेन यजमानस्य लोको भवति तावानस्य लोको भवति य एवं विद्वानधोपहासं चरत्यासा स्त्रीणा सुकृतं वृङ्क्तेऽथ य इदमविद्वानधोपहासं चरत्याऽस्य स्त्रियः सुकृतं वृञ्जते॥
tasyā vedirupastho lomāni barhiścarmādhiṣavaṇe samiddho madhyatastau muṣkau sa yāvān ha vai vājapeyena yajamānasya loko bhavati tāvānasya loko bhavati ya evaṁ vidvānadhopahāsaṁ caratyāsā strīṇā sukṛtaṁ vṛṅkte'tha ya idamavidvānadhopahāsaṁ caratyā'sya striyaḥ sukṛtaṁ vṛñjate||
Her lap is the sacrificial altar, her hair the sacrificial grass, her skin within the organ the lighted fire; the two labia of the vulva are the two stones of the soma-press. He who, knowing this, practises sexual intercourse wins as great a world as is won through the Vijapeya sacrifice; he acquires for himself the fruit of the good deeds of the woman. But he who, without knowing this, practises sexual intercourse turns over to the woman his own good deeds. VI-iv-3: ............
Verse ४
एतद्ध स्म वै तद्विद्वानूद्दालक आरुनिराहैतद्ध स्म वै तद्विद्वान्नाको मौद्गल्य आहैतद्ध स्म वै तद्विद्वान्कुमारहारित आह बहवो मर्या ब्राह्मणायना निरिन्द्रिया विसुकृतोऽस्माल्लोकात्प्रयन्ति य इदमविद्वासोऽधोपहासं चरन्तीति बहु वा इद सुप्तस्य वा जाग्रतो वा रेतः स्कन्दति॥
etaddha sma vai tadvidvānūddālaka ārunirāhaitaddha sma vai tadvidvānnāko maudgalya āhaitaddha sma vai tadvidvānkumārahārita āha bahavo maryā brāhmaṇāyanā nirindriyā visukṛto'smāllokātprayanti ya idamavidvāso'dhopahāsaṁ carantīti bahu vā ida suptasya vā jāgrato vā retaḥ skandati||
Having known this, Uddalaka the son of Aruna, Naka the son of Mudgala and Kumara-harita said: "Many mortals, brahmins only in name, perform the sexual act withoutknowledge of what has been said and depart from this world impotent and without merit." Even if this much semen-of one asleep or of one awake-is spilled. VI-iv-4: Knowing verily this, Uddalaka, the son of Aruna, Naka, the son of Mudgala, and Kumaraharita said, 'Many men -Brahmanas only in name - who have union without knowing as above, depart from this world impotent and bereft of merits'.
Verse ५
तदभिमृशेदनु वा मन्त्रयेत यन्मेऽद्य रेतः पृथिवीमस्कान्त्सीद्यदोषधीरप्यसरद्यदप। इदमहं तद्रेत आददे पुनर्मामैतुविन्द्रियं पुनस्तेजः पुनर्भगः। पुनरग्निर्धिष्ण्या यथास्थानं कल्पन्तामित्यानामिकाङ्गुष्ठाभ्यामादायान्तरेण स्तनौ वा भ्रुवौ वा निमृज्यात्॥
tadabhimṛśedanu vā mantrayeta yanme'dya retaḥ pṛthivīmaskāntsīdyadoṣadhīrapyasaradyadapa| idamahaṁ tadreta ādade punarmāmaituvindriyaṁ punastejaḥ punarbhagaḥ| punaragnirdhiṣṇyā yathāsthānaṁ kalpantāmityānāmikāṅguṣṭhābhyāmādāyāntareṇastanau vā bhruvau vā nimṛjyāt||
He should touch it and repeat the following mantra: "Whatever semen of mine has spilt on earth, whatever has flowed to plants, whatever to water, I reclaim it." With these words he should take the semen with his ring finger and thumb and rub it between his breasts or eyebrows, repeating the following mantra: "Let the semen return to me, let Vigour come to me again, let glow and good fortune come to me again. May the deities who dwell in the sacrificial fire put the semen back in its proper place." VI-iv-5: ............
Verse ६
अथ यद्युदक आत्मानं पश्येत्तदभिमन्त्रयेत मयि तेज इन्द्रियं यशो द्रविण सुकृतमिति श्रीर्ह वा एषा स्त्रीणां यन्मलोद्वासास्तस्मान्मलोद्वाससं यशस्विनीमभिक्रम्योपमन्त्रयेत॥
atha yadyudaka ātmānaṁ paśyettadabhimantrayeta mayi teja indriyaṁ yaśo draviṇa sukṛtamiti śrīrha vā eṣā strīṇāṁ yanmalodvāsāstasmānmalodvāsasaṁ yaśasvinīmabhikramyopamantrayeta||
Now, if a man sees himself (his reflection) in water, he should recite the following mantra: "May the gods bestow on me vigour, manhood, fame, wealth and merit." In praise of the wife who will bear him a son: She (his wife) has put on the soiled clothes of impurity; she is, verily, loveliness among women. Therefore when she has removed the clothes of impurity and appears beautiful, he should approach her and speak to her. VI-iv-6: If man sees his reflection in water, he should recite the following Mantra: '(May the gods grant) me lustre, manhood, reputation, wealth and merits'. She (his wife) is indeed the goddess of beauty among women. Therefore he should approach this handsome woman and speak to her.
Verse ७
सा चेदस्मै न दद्यात्काममेनामपक्रिणीयात् सा चेदस्मै नैव दद्यात्काममेनां यष्ट्या वा पाणिना वोपहत्यातिक्रामेदिन्द्रियेन ते यशसा यश आदद इत्ययशा एव भवति॥
sā cedasmai na dadyātkāmamenāmapakriṇīyāt sā cedasmai naiva dadyātkāmamenāṁ yaṣṭyā vā pāṇinā vopahatyātikrāmedindriyena te yaśasā yaśa ādada ityayaśā eva bhavati||
If she does not willingly yield her body to him, he should buy her with presents. If she is still unyielding, he should strike her with a stick or with his hand and overcome her, repeating the following mantra: "With power and glory I take away your glory." Thus she becomes discredited. VI-iv-7: If she is not willing, he should buy her over; and if she is still unyielding, he should strike her with a stick or with the hand and proceed, uttering the following Mantra, 'I take away your reputation', etc. She is then actually discarded.
Verse ८
सा चेदस्मै दद्यादिन्द्रियेण ते यशसा यश आदधामीति यशस्विनावेव भवतः॥
sā cedasmai dadyādindriyeṇa te yaśasā yaśa ādadhāmīti yaśasvināveva bhavataḥ||
If she grants his desire, he should repeat the following mantra: "With power and glory I give you glory." Thus they both become glorious. VI-iv-8: If she is willing, he should proceed, uttering the following Mantra: 'I transmit reputation into you', and they both become reputed.
Verse ९
स यामिच्छेत्कामयेत मेति तस्यामर्थं निष्ठाय मुखेन मुख संधायोपस्थमस्या अभिमृश्य जपेदङ्गादङ्गात्संभवसि हृदयादधिजायसे। स त्वमङ्गकषायोऽसि दिग्धविद्धामिव मादयेमाममूं मयीति॥
sa yāmicchetkāmayeta meti tasyāmarthaṁ niṣṭhāya mukhena mukha saṁdhāyopasthamasyā abhimṛśya japedaṅgādaṅgātsaṁbhavasi hṛdayādadhijāyase| sa tvamaṅgakaṣāyo'si digdhaviddhāmiva mādayemāmamūṁ mayīti||
If a man desires his wife with the thought: "May she enjoy love with me," then, after inserting the member in her, joining mouth to mouth and stroking her organ, he should utter thefollowing mantra: "O semen, you have been produced from my every limb, especially from my heart through the essence of food you are the essence of the limbs. Bring this woman under my control, like a deer pierced by a poisoned arrow." VI-iv-9: ............
Verse १०
अथ यामिच्छेन्न गर्भं दधीतेति तस्यामर्थं निष्ठाय मुखेन मुख संधायाभिप्राण्यापान्यादिन्द्रियेण ते रेतसा रेत आदद इत्यरेता एव भवति॥
atha yāmicchenna garbhaṁ dadhīteti tasyāmarthaṁ niṣṭhāya mukhena mukha saṁdhāyābhiprāṇyāpānyādindriyeṇa te retasā reta ādada ityaretā eva bhavati||
Now, the wife whom he desires with the thought: "May she not conceive"-after inserting the member in her and joining mouth to mouth, he should inhale and then exhale, repeating the following mantra: "With power, with semen,I reclaim the semen from you." Thus she comes to be without semen. VI-iv-10: ............
Verse ११
अथ यामिच्छेद्दधीतेति तस्यामर्थं निष्ठाय मुखेन मुख संधायापान्याभिप्राण्यादिन्द्रियेण ते रेतसा रेत आदधामीति गर्भिण्येव भवति॥
atha yāmiccheddadhīteti tasyāmarthaṁ niṣṭhāya mukhena mukha saṁdhāyāpānyābhiprāṇyādindriyeṇa te retasā reta ādadhāmīti garbhiṇyeva bhavati||
Now, the wife whom he desires with the thought: "May she conceive"-after inserting the member in her and joining mouth to mouth, he should inhale and then exhale, repeating the following mantra: "With power, with semen, I deposit semen in you." Thus she verily becomes pregnant. VI-iv-11: ............
अथ षष्ठोऽध्याये (part 3)
Verse १२
अथ यस्य जायायै जारः स्यात्तं चेद्द्विष्यादामपात्रेऽग्निमुपसमाधाय प्रतिलोम शरबर्हिर्स्तीर्त्वा तस्मिन्नेताः शरभृष्टीः प्रतिलोमाः सर्पिषाऽक्ता जुहुयान्मम समिद्धेऽहौषीः प्राणापानौ त आददेऽसाविति मम समिद्धेऽहौषिः पुत्रपशूस्त आददेऽसाविति मम समिद्धेऽहौसीरिष्टासुकृते त आददेऽसाविति मम समिद्धेऽहौषीराशपराकाशौ त आददेऽसाविति स वा एष निरिन्द्रियो विसुकृतोऽस्माल्लोकात्प्रैति यमेवंविद्ब्राह्मणः शपति तस्मादेवंविच्छ्रोत्रियस्य दारेण नोपहासमिच्छेदुत ह्येवंवित्परो भवति॥
atha yasya jāyāyai jāraḥ syāttaṁ ceddviṣyādāmapātre'gnimupasamādhāya pratiloma śarabarhirstīrtvā tasminnetāḥ śarabhṛṣṭīḥ pratilomāḥ sarpiṣā'ktā juhuyānmama samiddhe'hauṣīḥ prāṇāpānau ta ādade'sāviti mama samiddhe'hauṣiḥ putrapaśūsta ādade'sāviti mama samiddhe'hausīriṣṭāsukṛte ta ādade'sāviti mama samiddhe'hauṣīrāśaparākāśau ta ādade'sāviti sa vā eṣa nirindriyo visukṛto'smāllokātpraiti yamevaṁvidbrāhmaṇaḥ śapati tasmādevaṁvicchrotriyasya dāreṇa nopahāsamiccheduta hyevaṁvitparo bhavati||
Now, if a man's wife has a paramour whom he detests, he should perform the following rite in order to cast an evil spell upon him: Let him put fire in an unbaked earthen vessel, spread stalks of reed and kusa grass inversely and offer in the sacrificial fire the reed tips, soaked in clarified butter, inversely, repeating the following mantra: "You have made a libation in my kindled fire! I take away your prana and apana, you, _______! Here the name of the evil-doer should be uttered. You have made a libation in my kindled fire! I take away your sons and cattle, you, _______! You have made a libation in my kindled fire! I take away your Vedic rites and those done according to the Smritis, you, _______! You have made a libation in my kindled fire! I take away your hopes and expectations, you, _______ He whom a brahmin who knows this rite curses, departs from this world impotent and shorn of merit. Therefore let no one even joke with the wife of a Vedic scholar who knows this rite; for he who has this knowledge is a dangerous enemy. VI-iv-12: If a man's wife has a lover whom he wishes to injure, he should put the fire in an unbaked earthen vessel, spread stalks of reed and Kusa grass in an inverse way, and offer the reed tips, soaked in clarified butter, in the fire in an inverse way, saying, 'Thou hast sacrificed in my kindled fire, I take away thy Prana and Apana - such and such. Thou hast sacrificed in my kindled fire, I take away thy sons and animals - such and such. Thou hast sacrificed in my kindled fire, I take away thy Vedic rites and those done according to the Smriti - such and such. Thou hast sacrificed in my kindled fire, I take away thy hopes and expectations - such and such'. The man whom a Brahmana with knowledge of this ceremony curses, departs from this world emasculated and shorn of his merits. Therefore one should not wish even to cut jokes with the wife of a Vedic scholar who knows this ceremony, for he who has such knowledge becomes an enemy.
Verse १३
अथ यस्य जायामार्तवं विन्देत्त्र्यहं कसेन पिबेदहतवासा नैनां वृषलो न वृषल्युपहन्यास्त्रिरात्रान्त आप्लूत्य व्रीहीनवघातयेत्॥
atha yasya jāyāmārtavaṁ vindettryahaṁ kasena pibedahatavāsā naināṁ vṛṣalo na vṛṣalyupahanyāstrirātrānta āplūtya vrīhīnavaghātayet||
If a man's wife has the monthly sickness, she should for three days drink water from a cup made of bell metal. Let no sudraman or woman touch her. After three nights she should bathe, put on a new cloth and her husband should make her thresh rice. VI-iv-13: If anybody's wife has the monthly sickness, she should drink of three days out of a cup (Kamsa). No Sudra man or woman should touch her. After three nights she should bathe, put on a new cloth, and be put to thresh rice.
Verse १४
स य इच्छेत्पुत्रो मे शुक्लो जायेत वेदमनुब्रुवीत सर्वमायुरियादिति क्षीरौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै॥
sa ya icchetputro me śuklo jāyeta vedamanubruvīta sarvamāyuriyāditi kṣīraudanaṁ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavai||
If a man wishes that a son with a fair complexion should be born to him, that he should study one Veda and that he should attain a full term of life, then they (husband and wife) should have rice cooked in milk and eat it with clarified butter. Thus they should be able to beget such a son. He who wishes that his son should be born fair, study one Veda and attain a full term of life, should have rice cooked in milk, and he and his wife should eat it with clarified butter. Then they would be able to produce such a son.
Verse १५
अथ य इच्छेत्पुत्रो मे कपिलः पिङ्गलो जायेत द्वौ वेदावनुब्रुवीत सर्वमायुरियादिति दध्योदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै॥
atha ya icchetputro me kapilaḥ piṅgalo jāyeta dvau vedāvanubruvīta sarvamāyuriyāditi dadhyodanaṁ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavai||
If a man wishes that a son with a tawny or brown complexion should be born to him, that he should study two Vedas and that he should attain a full term of life, then they should have rice cooked in curds and eat it with clarified butter. Thus they should be able to beget such a son. 5: He who wishes that his son should be born tawny or brown, study two Vedas and attain a full term of life, should have rice cooked in curd, and he and his wife should eat it with clarified butter. Then they would be able to produce such a son.
Verse १६
अथ य इच्छेत्पुत्रो मे श्यामो लोहिताक्षो जायेत त्रीन्वेदाननुब्रुवीत सर्वमायुरियादिति उदौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै॥
atha ya icchetputro me śyāmo lohitākṣo jāyeta trīnvedānanubruvīta sarvamāyuriyāditi udaudanaṁ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavai||
If a man wishes that a son with a dark complexion and red eyes should be born to him, that he should study three Vedas and that he should attain a full term of life, then they should have rice cooked in water and eat it with clarified butter. Thus they should be able to beget such a son. VI-iv-16: He who wishes that his son should be born dark with red eyes, study three Vedas and attain a full term of life, should have rice cooked in water and he and his wife should eat with clarified butter. Then they would be able to produce such a son.
Verse १७
अथ य इच्छेद्दुहिता मे पण्डिता जायेत सर्वमायुरियादिति तिलौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै॥
atha ya icchedduhitā me paṇḍitā jāyeta sarvamāyuriyāditi tilaudanaṁ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavai||
If a man wishes that a daughter should be born to him who will be a scholar and attain a full term of life, then they should have rice cooked with sesamum and eat it with clarified butter. Thus they should be able to beget such a daughter. He who wishes that a daughter should be born to him who would be a scholar and attain a full term of life, should have rice cooked with sesame, and he and his wife should eat it with clarified butter. Then they would be able to produce such a daughter.
Verse १८
अथ य इच्छेत्पुत्रो मे पण्डितो विगीतः समितिंगमः शुश्रूषितां वाचं भाषिता जायेत सर्वान्वेदाननुब्रुवीत सर्वमायुरियादिति मासौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवा औक्षेण वार्षभेण वा ॥
atha ya icchetputro me paṇḍito vigītaḥ samitiṁgamaḥ śuśrūṣitāṁ vācaṁ bhāṣitā jāyeta sarvānvedānanubruvīta sarvamāyuriyāditi māsaudanaṁ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavāi aukṣeṇa vārṣabheṇa vā ||
If a man wishes that a son should be born to him who will be a famous scholar, frequenting assemblies and speaking delightful words, a student of all the Vedas and an enjoyer of the full term of life, he should have rice cooked with the meat of a young bull or of one more advanced in years and he and his wife should eat it with clarified butter. Then they should be able to beget such a son. VI-iv-18: ............
Verse १९
अथाभिप्रातरेव स्थालीपाकावृताज्य चेष्टित्वा स्थालीपाकस्योपघातं जुहोत्यग्नये स्वाहाऽनुमतये स्वाहा देवाय सवित्रे सत्यप्रसवाय स्वाहेति हुत्वोद्धृत्य प्राश्नाति प्राश्येतरस्याः प्रयच्छति प्रक्षाल्य पाणी उदपात्रं पूरयित्वा तेनैनां त्रिरभ्युक्षत्युत्तिष्ठातो विश्वावसौऽन्यामिच्छ प्रपूर्व्यां सं जायां पत्या सहेति॥
athābhiprātareva sthālīpākāvṛtājya ceṣṭitvā sthālīpākasyopaghātaṁ juhotyagnaye svāhā'numataye svāhā devāya savitre satyaprasavāya svāheti hutvoddhṛtya prāśnāti prāśyetarasyāḥ prayacchati prakṣālya pāṇī udapātraṁ pūrayitvā tenaināṁ trirabhyukṣatyuttiṣṭhāto viśvāvasau'nyāmiccha prapūrvyāṁ saṁ jāyāṁ patyā saheti||
Now, towards morning he purifies the clarified butter according to the rules of Sthalipaka and offers Sthalipaka oblations repeatedly, saying: "Svaha to fire! Svaha to Anumati! Svaha to the radiant sun, who produces infallible results!" Having made the offering, he takes up the remnant of the cooked food, eats part of it and gives the rest to his wife. Then he washes his hands, fills the water-vessel and sprinkles her thrice with water, uttering once this mantra: "Get up from here, O Visvavasu! Seek another young woman, a wife with her husband." VI-iv-19: In the very morning he purifies the clarified butter according to the mode of Sthalipaka, and offers Sthalipaka oblations again and again, saying, 'Svaha to fire, Svaha to Anumati, Svaha to the radiant sun who produces infallible results'. After offering, he takes up (the remnant of the cooked food), eats part of it and gives the rest to his wife. Then he washes his hands, fills the water-vessel and sprinkles her thrice with that water, saying. 'Get up from here, Visvavasu, and find out another young woman (who is) with her husband.'
Verse २०
अथैनामभिपद्यतेऽमोऽहमस्मि सा त्व सा त्वमस्यमोऽह सामाहमस्मि ऋक्त्वं द्यौरहं पृथिवी त्वं तावेहि सरभावहै सह रेतो दधावहै पुसे पुत्राय वित्तय इति॥
athaināmabhipadyate'mo'hamasmi sā tva sā tvamasyamo'ha sāmāhamasmi ṛktvaṁ dyaurahaṁ pṛthivī tvaṁ tāvehi sarabhāvahai saha reto dadhāvahai puse putrāya vittaya iti||
Then he embraces her, repeating the following mantra: I am the vital breath and you are speech. You are speech and I am the vital breath. I am Saman and you are Rig; I am heaven and you are earth. Come, let us strive together so that we may have a male child." VI-iv-20: He embraces her saying, 'I am the vital force, and you are speech; you are speech, and I am the vital force; I am Saman, and you are Rik; I am heaven, and you are the earth; come, let us strive together so that we may have a male child.'
Verse २१
अथास्या ऊरू विहापयति विजिहीथां द्यावापृथिवी इति तस्यामर्थं निष्ठाय मुखेन मुख संधाय त्रिरेनामनुलोमामनुमार्ष्टिः विष्णुर्योनिं कल्पयतु त्वष्टा रूपाणि पिशतु। आसिञ्चतु प्रजापतिर्धाता गर्भं दधातु ते। गर्भं धेहि सिनीवालि गर्भं धेहि पृथुष्टुके। गर्भं ते श्विनौ देवावाधत्तां पुष्करस्रजौ॥
athāsyā ūrū vihāpayati vijihīthāṁ dyāvāpṛthivī iti tasyāmarthaṁ niṣṭhāya mukhena mukha saṁdhāya trirenāmanulomāmanumārṣṭiḥ viṣṇuryoniṁ kalpayatu tvaṣṭā rūpāṇi piśatu| āsiñcatu prajāpatirdhātā garbhaṁ dadhātu te| garbhaṁ dhehi sinīvāli garbhaṁ dhehi pṛthuṣṭuke| garbhaṁ te śvinau devāvādhattāṁ puṣkarasrajau||
Then he spreads apart her thighs, repeating the following mantra: "Spread yourselves apart, Heaven and Earth." Inserting the member in her and joining mouth to mouth, he strokes her three times from head to foot, repeating the following mantra: "Let Vishnu make the womb capable of bearing a son! Let Tvashtra shape the various limbs of the child! Let Prajapati pour in the semen! Let Dhatra support the embryo! O Sinivali, make her conceive; O goddess whose glory is widespread, make her conceive! May the two Atvins, garlanded with lotuses, support the embryo! VI-iv-21: ............
Verse २२
हिरण्मयी अरणी याभ्यां निर्मन्थतामश्विनौ। तं ते गर्भं हवामहे दशमे मासि सूतये। यथाऽग्निगर्भा पृथिवी यथा द्यौरिन्द्रेण गर्भिणी। वायुर्दिशां यथा गर्भ एवं गर्भं दधामि तेऽसाविति॥
hiraṇmayī araṇī yābhyāṁ nirmanthatāmaśvinau| taṁ te garbhaṁ havāmahe daśame māsi sūtaye| yathā'gnigarbhā pṛthivī yathā dyaurindreṇa garbhiṇī| vāyurdiśāṁ yathā garbha evaṁ garbhaṁ dadhāmi te'sāviti||
"Let the two Atvins chum the womb with the two golden arani sticks! I am placing a seed in your womb to be delivered in the tenth month. As the earth has fire in its womb, as heaven is pregnant with the sun, as the quarters are impregnated by air, so I am impregnating you by placing this seed in your womb." After the reciting of the mantra, he utters his own name and that of his wife and places the seed. VI-iv-22: ............
Verse २३
सोष्यन्तीमद्भिरभ्युक्षति। यथा वायुः पुष्करिणी समिङ्गयति सर्वतः। एवा ते गर्भ एजतु सहावैतु जरायुणा। इन्द्रस्यायं व्रजः कृतः सार्गलः सपरिश्रयः। तमीन्द्र निर्जहि गर्भेण सावरा सहेति॥
soṣyantīmadbhirabhyukṣati| yathā vāyuḥ puṣkariṇī samiṅgayati sarvataḥ| evā te garbha ejatu sahāvaitu jarāyuṇā| indrasyāyaṁ vrajaḥ kṛtaḥ sārgalaḥ sapariśrayaḥ| tamīndra nirjahi garbheṇa sāvarā saheti||
When she is about to deliver the child, he sprinkles her with water, repeating the following mantra: "As the wind agitates a pond on every side, even so let your foetus stir and come out along with the chorion. Indra (prana) made a path when the seed entered the womb. O Indra, follow 200 that path and come out with the foetus and the covering and cause also the after birth to come forth with the babe." VI-iv-23: ............
Verse २४
जातेऽग्निमुपसमाधायाङ्क आधाय कसे पृषदाज्य संनीय पृषदाज्यस्योपघातं जुहोत्यस्मिन्त्सहस्रं पुष्यासमेधमानः स्वे गृहे। अस्योपसन्द्यां मा छैत्सीत् प्रजया च पशुभिश्च स्वाहा। मयि प्राणास्त्वयि मनसा जुहोमि स्वाहा। यत्कर्मणाऽत्यरीरिचं यद्वा न्यूनमिहाकरम्। अग्निष्टत्स्विष्टकृद्विद्वान्स्विष्टं सुहुतं करोतु नः स्वाहेति॥
jāte'gnimupasamādhāyāṅka ādhāya kase pṛṣadājya saṁnīya pṛṣadājyasyopaghātaṁ juhotyasmintsahasraṁ puṣyāsamedhamānaḥ sve gṛhe| asyopasandyāṁ mā chaitsīt prajayā ca paśubhiśca svāhā| mayi prāṇāstvayi manasā juhomi svāhā| yatkarmaṇā'tyarīricaṁ yadvā nyūnamihākaram| agniṣṭatsviṣṭakṛdvidvānsviṣṭaṁ suhutaṁ karotu naḥ svāheti||
When the son is born, he should light a fire, take the child on his lap, put a mixture of curds and clarified butter in a bell- metal cup and offer oblations in the fire repeatedly, uttering the mantra: "May I increase as the son in my own home and support a thousand people! May the Goddess of Fortune never depart, with children and cattle, from his line! Svaha! The vital breath that is in me, I mentally offer to you. Svaha! If I have done anything too much or too little in this ceremony, may the all- knowing and highly beneficent fire make it just right and proper for me. Svaha!" VI-iv-24: When (the son) is born, he should bring in the fire, take him in his lap, put a mixture of curd and clarified butter in a cup, and offer oblations again and again with that, saying, 'Growing in this home of mine (as the son), may I maintain a thousand people! May (the goddess of fortune) never depart with children and animals from his line! Svaha. The vital force that is in me, I mentally transfer to you. Svaha. If I have done anything too much or to little in this ceremony, may the all-knowing beneficent fire make it just right for me - neither too much nor too little! Svaha.'
Verse २५
अथास्य दक्षिणं कर्णमभिनिधाय वाग्वागिति त्रिरथ दधि मधु घृत सन्नीयानन्तर्हितेन जातरूपेण प्राशयति। भूस्त्वे दधामि भुवस्ते दधामि स्वस्ते दधामि भूर्भुवः स्वः सर्वं त्वयि दधामीति॥
athāsya dakṣiṇaṁ karṇamabhinidhāya vāgvāgiti triratha dadhi madhu ghṛta sannīyānantarhitena jātarūpeṇa prāśayati| bhūstve dadhāmi bhuvaste dadhāmi svaste dadhāmi bhūrbhuvaḥ svaḥ sarvaṁ tvayi dadhāmīti||
The, putting his month to the child's right ear, he should say thrice: "Speech! Speech!" Next he would mix together curds, honey and clarified butter and feed the child with a golden stick which is not placed inside the month, saying these mantras: "I put the earth (Bhuh) into you; I put the sky (Bhuvah) into you; I put heaven (Svah) into you. The whole of earth, sky and heaven I put into you." VI-iv-25: Then putting (his mouth) to the child's right ear, he should thrice repeat, 'Speech, speech'. Next mixing curd, honey and clarified butter, he feeds him with (a strip of) gold not obstructed (by anything), saying, 'I put the earth into you, I put the sky into you, I put heaven into you, I put the whole of the earth, sky and heaven into you
Verse २६
अथास्य नाम करोति वेदोऽसीति तदस्य तद्गुह्यमेव नाम भवति॥
athāsya nāma karoti vedo'sīti tadasya tadguhyameva nāma bhavati||
Then he (the father) gives him (the son) a name: 'You are the Veda (knowledge)." That is his secret name. VI-iv-26: The he gives him a name, 'You are Veda (knowledge)'. That is his secret name.
Verse २७
अथैनं मात्रे प्रदाय स्तनं प्रयच्छति यस्ते स्तनः शशयो यो मयोभूर्यो रत्नधा वसुविद्यः सुदत्रः। येन विश्वा पुष्यसि वार्याणि सरस्वति तमिह धातवे करिति॥
athainaṁ mātre pradāya stanaṁ prayacchati yaste stanaḥ śaśayo yo mayobhūryo ratnadhā vasuvidyaḥ sudatraḥ| yena viśvā puṣyasi vāryāṇi sarasvati tamiha dhātave kariti||
Then he presents him to the mother to give him her breast, uttering the mantra: "O Sarasvati, that breast of thine which is fruitful, the sustainer of all, full of milk, the bestower of wealth and generous and by which thou nourishest all who are worthy-transfer that breast here to my wife, for my child to suck. VI-iv-27: Then he hands him to his mother to be suckled, saying, 'Offering Sarasvati, that breast of thine which is stored with results, is the sustainer of all, full of milk, the obtainer of wealth (one's deserts) and generous, and through which thou nourishest all who are worthy of it (the gods etc.) - transfer that here (to my wife, for my babe) to suck'.
Verse २८
अथास्य मातरमभिमन्त्रयते। ईलाऽसि मैत्रावरुणी वीरे वीरमजीजनत्। सा त्वं वीरवती भव याऽस्मान्वीरवतोऽकरदिति तं वा एतमाहुरतिपिता बताभूरतिपितामहो बताभूः परमां बत काष्ठां प्रापच्छ्रिया यशसा ब्रह्मवर्चसेन य एवंविदो ब्राह्मणस्य पुत्रो जायत इति॥
athāsya mātaramabhimantrayate| īlā'si maitrāvaruṇī vīre vīramajījanat| sā tvaṁ vīravatī bhava yā'smānvīravato'karaditi taṁ vā etamāhuratipitā batābhūratipitāmaho batābhūḥ paramāṁ bata kāṣṭhāṁ prāpacchriyā yaśasā brahmavarcasena ya evaṁvido brāhmaṇasya putro jāyata iti||
Then he addresses the mother of the child thus: 'You are the adorable Arundhati, the wife of Vasishtha and with me, who am a man, as your partner you have brought forth a male child. Be the mother of many male children, for you have given us a son. VI-iv-28: Then he addressed the mother: 'You are the adorable Arundhati, the wife of Vasistha; you have brought forth a male child with the help of me, who am a man. Be the mother of many sons, for you have given us a son'. Of him who is born as the child of a Brahmana with this particular knowledge, they say, 'You have exceeded your father, and you have exceeded your grandfather. You have reached the extreme limit of attainment through your splendour, fame and Brahmanical power
Verse १
अथ वशः। पौतिमाषीपुत्रः कात्यायनीपुत्रात्कात्यायनीपुत्रो गौतमीपुत्राद्गौतमीपुत्रो भारद्वाजीपुत्राद्भारद्वाजीपुत्रः पाराशरीपुत्रात्पाराशरीपुत्र औपस्वस्तीपुत्रादौपस्वस्तीपुत्रः पाराशरीपुत्रात्पाराशरीपुत्रः कात्यायनीपुत्रात्कात्यायनीपुत्रः कौशिकीपुत्रात्कौशिकीपुत्र आलम्बीपुत्राच्च वैयाघ्रपदीपुत्राच्च वैयाघ्रपदीपुत्रः काण्वीपुत्राच्च कापीपुत्राच्च कापीपुत्रः॥
atha vaśaḥ| pautimāṣīputraḥ kātyāyanīputrāt kātyāyanīputro gautamīputrādgautamīputro bhāradvājīputrādbhāradvājīputraḥ pārāśarīputrātpārāśarīputra aupasvastīputrādaupasvastīputraḥ pārāśarīputrātpārāśarīputraḥ kātyāyanīputrātkātyāyanīputraḥ kauśikīputrātkauśikīputra ālambīputrācca vaiyāghrapadīputrācca vaiyāghrapadīputraḥ kāṇvīputrācca kāpīputrācca kāpīputraḥ||
Now the line of teachers: The son of Pautimashi received this knowledge from the son of Katyayani. The son of Katyayani from the son of Gautami. The son of Gautami from the son of Bharadvaji. The son of Bharadvaji from the son of Parasari. The son of Parasari from the son of Aupasvasti. The son of Aupasvasti from the son of another Parasari. The son of this Parasari from the son of Katyayani. The son of Katyayani from the son of Kausiki. The son of Kausiki from the son of Alambi and the son of Vaiyaghrapadi. The son of Vaiyaghrapadi from the son of Kanvi and the son of Kapi. The son of Kapi. VI-v-1: Now the line of teachers: The son of Pautimsa (received it) from the son of Katyayani. He from the son of gautami. The son of Gautami from the son of Bharadvaji. He from the son of Parasari. The son of Parasari from the son of Aupasvasti. He from the son of another Parasari. He from the son of Katyayani. The son of katyayani from the son of Kausiki. The son of Kausiki from the son of Alambi and the son of Vaiyaghrapadi. The son of Vaiyaghrapadi from the son of Kanvi and the son of Kapi. The son of Kapi -
Verse २
आत्रेयीपुत्रादात्रेयीपुत्रो गौतमीपुत्राद्गौतमीपुत्रो भारद्वाजीपुत्राद्भारद्वाजीपुत्रः पाराशरीपुत्रात्पाराशरीपुत्रो वात्सीपुत्राद्वात्सीपुत्रः पाराशरीपुत्रात्पाराशरीपुत्रो वार्कारुणीपुत्राद्वार्कारुणीपुत्रो वार्कारुणीपुत्रादार्कारुणीपुत्रआर्तभागीपुत्रादार्तभागीपुत्रः शौङ्गीपुत्राच्छौङ्गीपुत्रः सांकृतीपुत्रात्सांकृतीपुत्र आलम्बायनीपुत्रादालम्बायनीपुत्र आलम्बीपुत्रादालम्बीपुत्रो जायन्तीपुत्राज्जायन्तीपुत्रो माण्डूकायनीपुत्रान्माण्डूकायनीपुत्रो माण्डूकीपुत्रान्माण्डूकीपुत्रः शाण्डिलीपुत्राच्छाण्डिलीपुत्रो राथीतरीपुत्राद्राथीतरीपुत्रो भालुकीपुत्राद्भालुकीपुत्रः क्रौञ्चिकीपुत्राभ्यां क्रौञ्चिकीपुत्रौ वैदभृतीपुत्राद्वैदभृतीपुत्रः कार्शकेयीपुत्रात्कार्शकेयीपुत्रः प्राचीनयोगीपुत्रात्प्राचीनयोगीपुत्रः सांजीवीपुत्रात्सांजीवीपुत्रः प्राश्नीपुत्रादासुरिवासिनः प्राश्नीपुत्र आसुरायणादासुरायण आसुरेरासुरिः॥
ātreyīputrādātreyīputro gautamīputrādgautamīputro bhāradvājīputrādbhāradvājīputraḥ pārāśarīputrātpārāśarīputro vātsīputrādvātsīputraḥ pārāśarīputrātpārāśarīputro vārkāruṇīputrādvārkāruṇīputro vārkāruṇīputrādārkāruṇīputra ārtabhāgīputrādārtabhāgīputraḥ śauṅgīputrācchauṅgīputraḥ sāṁkṛtīputrātsāṁkṛtīputra ālambāyanīputrādālambāyanīputra ālambīputrādālambīputro jāyantīputrājjāyantīputro māṇḍūkāyanīputrānmāṇḍūkāyanīputro māṇḍūkīputrānmāṇḍūkīputraḥ śāṇḍilīputrācchāṇḍilīputro rāthītarīputrādrāthītarīputro bhālukīputrādbhālukīputraḥ krauñcikīputrābhyāṁ krauñcikīputrau vaidabhṛtīputrādvaidabhṛtīputraḥ kārśakeyīputrātkārśakeyīputraḥ prācīnayogīputrātprācīnayogīputraḥ sāṁjīvīputrātsāṁjīvīputraḥ prāśnīputrādāsurivāsinaḥ prāśnīputra āsurāyaṇādāsurāyaṇa āsurerāsuriḥ||
From the son of Atreyi. The son of Atreyi from the son of Gautami. The son of Gautami from the son of Bharadvaji. The son of Bharadvaji from the son of Parasari. The son of Parasari from the son of Vatsi. The son of Vatsi from the son of another Parasan.. The son of this Parasan from the son of Varkaruni. The son of Varkaruni from the son of another Varkaruni. The son of this Varkaruni from the son of Artabbagi. The son of Artabbagi from the son of Saungi. The son of Saungi from the son of Sankriti. The son of Sankriti from the son of Alambayani. The son of Alambayani from the son of Alambi. The son of Alambi from the son of Jayanti. The son of Jayanti from the son of Mandukayani. The son of Mandukayani from the son of Manduki. The son of Manduki from the son of Sandili. The son of Sandili from the son of Rathitari. The son of Rathitari from the son of Bhaluki. The son of Bhaluki from the two sons of Kraunchiki. The two sons of Kraunchiki from the son of Vaidabhriti. The son of Vaidabhriti from the son of Karsakeyi. The son of Karsakeyi from the son of Prachinayogi. The son of Prachinayogi from the son of Sanjivi. The son of Sanjivi from Asurivasin, who was the son of Prasni. The son of Prasni from Asurayana. Asurayana from Asuri. Asuri VI-v-2: From the son of Atreyi. The son of Atreyi from the son of gautami. The son of Gautami from the son of Bharadvaji. He from the son of parasari. The son of Parasari from the son of Vatsi. The son of Vatsi from the son of another Parasari. The son of Parasari from the son of Varkaruni. He from the son of another Varkaruni. This one from the son of Artabhagi. He from the son of Saungi. The son of Saungi from the son of Samkrti. He from the son of Alambayani. He again from the son of Alambi. The son of Alambi from the son of jayanti. He from the son of Mandukayani. He in his turn from the son of Manduki. The son of manduki from the son of Sandili. The son of Sandili from the son of Rathitari. He from the son of Bhaluki. The son of Bhaluki from the two sons of Kraunciki. They from the son of Vaidabhrti. He from the son of Karsakeyi. He again from the son of Pracinayogi. He from the son of Samjivi. The son of Samjivi from Asurivasin, the son of Prasni. The son of Prasni from Asurayana. He from Asuri. Asuri -
Verse ३
याज्ञवल्क्याद्याज्ञवल्क्य ऊद्दालकादूद्दालकोऽरुणादरुण ऊपवेशेरूपवेशिः कुश्रेः कुश्रिर्वाजश्रवसो वाजश्रवा जिह्वावतो बाध्योगाज्जिह्वावान्बाध्योगोऽसिताद्वार्षगणादसितो वार्षगणो हरितात्कश्यपाधरितः कश्यपः शिल्पात्कश्यपाच्छिल्पः कश्यपः कश्यपान्नैध्रुवेः कश्यपो नैध्रुविर्वाचो वागम्भिण्या अम्भिण्यादित्यादादित्यानीमानि शुक्लानि यजूषि वाजसनेयेन याज्ञवल्क्येनाख्यायन्ते॥
yājñavalkyādyājñavalkya ūddālakādūddālako'ruṇādaruṇa ūpaveśerūpaveśiḥ kuśreḥ kuśrirvājaśravaso vājaśravā jihvāvato bādhyogājjihvāvānbādhyogo'sitādvārṣagaṇādasito vārṣagaṇo haritātkaśyapādharitaḥ kaśyapaḥ śilpātkaśyapācchilpaḥ kaśyapaḥ kaśyapānnaidhruveḥ kaśyapo naidhruvirvāco vāgambhiṇyā ambhiṇyādityādādityānīmāni śuklāni yajūṣi vājasaneyena yājñavalkyenākhyāyante||
From Yajnavalkya. Yajnavalkya from Uddalaka. Uddalaka from Aruna. Aruna from Upavesi. Upavesi from Kusri. Kusri from Vajasravas. Vajasravas from Jihvavat, the son of Badhyoga. Jihvavat, the son of Badhyoga, from Asita, the son of Varshagana. Asita, the son of Varshagana, from Harita Kasyapa. Harita Kasyapa from Silpa Kasyapa. Silpa Kasyapa from Kasyapa, the son of Nidhruva. Kasyapa, the son of Nidhruva, from Vach. Vach from Ambhini. Ambhini from thesun. These white Yajuses (sacrificial formulas not vitiated by human blemishes) are explained by Yajnavalkya, belonging to the Vajasaneyi school. VI-v-3: From Yajnavalkya. Yajnavalkya from Uddalaka. Uddalaka from Aruna. Aruna from Upavesi. Upavesi from Kusri. Kusri from Vajasravas. He from Jihvavat, the son of Badhyoga. He from Asita, the son of Varsagana. He from Harita Kasyapa. He from Silpa Kasyapa. This one from Kasyana, the son of Nidhruva. He from Vac. She from Ambhini. She from the sun. These white Yajuses received from the sun are explained by Yajnavalkya Vajasaneya.
Verse ४
समानमा सांजीवीपुत्रात्सांजीवीपुत्रो माण्डूकायनेर्माण्डूकायनिर्माण्डव्यान्माण्डव्यः कौत्सात्कौत्सो माहित्थेर्माहित्थिर्वामकक्षायणाद्वामकक्षायणः शाण्डिल्याच्छाण्डिल्यो वात्स्याद्वात्स्यः कुश्रेः कुश्रिर्यज्ञवचसो राजस्तम्बायनाद्यज्ञवचा राजस्तम्बायनस्तुरात्कावषेयात्तुरः कावषेयः प्रजापतेः प्रजापतिर्ब्रह्मणो ब्रह्म स्वयंभु ब्रह्मणे नमः॥
samānamā sāṁjīvīputrātsāṁjīvīputro māṇḍūkāyanermāṇḍūkāyanirmāṇḍavyānmāṇḍavyaḥ kautsātkautso māhitthermāhitthirvāmakakṣāyaṇādvāmakakṣāyaṇaḥ śāṇḍilyācchāṇḍilyo vātsyādvātsyaḥ kuśreḥ kuśriryajñavacaso rājastambāyanādyajñavacā rājastambāyanasturātkāvaṣeyātturaḥ kāvaṣeyaḥ prajāpateḥ prajāpatirbrahmaṇo brahma svayaṁbhu brahmaṇe namaḥ||
The line of teachers is the same up to the son of Sanjivi. The son of Sanjivi received this knowledge from Mandukayani. Mandukayani from Mandavya. Mandavya from Kautsa. Kautsa from Mahitthi. Mahitthi from Vamakaxiyana. Vamakaxiyana from Sandilya. Sandilya from Vatsya. Vatsya from Kusri. Kusri from Yajnavachas, the son of Rajastamba. Yajnavachas, the son of Rajastamba, from Tura, the son of Kavashi. Tura, the son of Kavashi, from Prajapati (Hiranyagarbha). Prajapati received this knowledge from his relationship to Brahman (the Vedas). Brahman is self- existent. Salutation to Brahman. VI-v-4: The same up to the son of Samjivi. The son of Samjivi from Mandukayani. Mandukayani from mandavya. Mandavya from Kautsa. Kautsa from Mahitthi. He from Vamakaksayana. He from Sandilya. Sandilya from Vatsya. Vatsya from Kusri. Kusri from Yajnavacas, the son of rajastamba. He from Tura, the son of Kavasi. He from Prajapati (Hiranyagarbha). Prajapati through his relation to Brahman (the Vedas). Brahman is self-born. Salutation to Brahman.
Verse १
ॐ॥ यो वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च श्रेष्ठश्च स्वानां भवति प्राणो वै ज्येष्ठश्च श्रेष्ठश्च ज्येष्ठश्च श्रेष्ठश्च स्वानां भवतियपि च येषां बुभूषति य एवं वेद॥
om|| yo vai jyeṣṭhaṁ ca śreṣṭhaṁ ca veda jyeṣṭhaśca śreṣṭhaśca svānāṁ bhavati prāṇo vai jyeṣṭhaśca śreṣṭhaśca jyeṣṭhaśca śreṣṭhaśca svānāṁ bhavatiyapi ca yeṣāṁ bubhūṣati ya evaṁ veda||
Om. He who knows what is the oldest and greatest becomes the oldest and greatest among his kinsmen. The vital breath (prana) is indeed the oldest and greatest. He who knows this becomes the oldest and greatest among his kinsmen and also among those of whom he wishes to be so.
Verse २
यो ह वै वसिष्ठां वेद वसिष्ठः स्वानां भवति वाग्वै वसिष्ठा वसिष्ठः स्वानां भवत्यपि च येषां बुभूषति य एवं वेद॥
yo ha vai vasiṣṭhāṁ veda vasiṣṭhaḥ svānāṁ bhavati vāgvai vasiṣṭhā vasiṣṭhaḥ svānāṁ bhavatyapi ca yeṣāṁ bubhūṣati ya evaṁ veda||
He who knows what is the most excellent (vasishtha) becomes the most excellent among his kinsmen. The organ of speech is indeed the vasishtha. He who knows this becomes the most excellent among his kinsmen and also among those of whom he wishes to be so.
Verse ३
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 pratiṣṭhāṁ veda pratitiṣṭhati same pratitiṣṭhati durge cakṣurvai pratiṣṭhā cakṣuṣā hi same ca durge ca pratitiṣṭhati pratitiṣṭhati same pratitiṣṭhati durge ya evaṁ veda||
He who knows what has the attribute of steadiness (pratishtha) lives steadily in rough as well as smooth places and times. The eye indeed is endowed with steadiness, for with the help of the eye one remains steady in rough as well as smooth places and times. He who knows this lives steadily in rough as well as smooth places and times.
Verse ४
यो ह वै संपदं वेद स हास्मै पद्यते यं कामं कामयते श्रोत्रं वै संपच्छ्रोत्रे हीमे सर्वे वेदा अभिसंपन्नाः स हास्मै पद्यते यं कामं कामयते य एवं वेद॥
yo ha vai saṁpadaṁ veda sa hāsmai padyate yaṁ kāmaṁ kāmayate śrotraṁ vai saṁpacchrotre hīme sarve vedā abhisaṁpannāḥ sa hāsmai padyate yaṁ kāmaṁ kāmayate ya evaṁ veda||
He who knows prosperity (sampad) attains whatever object he desires. The ear indeed is prosperity, for when the ear is intact all the Vedas are acquired. He who knows this attains whatever object he desires.
Verse ५
यो ह वा आयतनं वेदायतन स्वानां भवत्यायतनं जनानां मनो वा आयतनमायतन स्वानां भवति आयतनं जनानां य एवं वेद॥
yo ha vā āyatanaṁ vedāyatana svānāṁ bhavatyāyatanaṁ janānāṁ mano vā āyatanamāyatana svānāṁ bhavati āyatanaṁ janānāṁ ya evaṁ veda||
He who knows the abode (ayatana) becomes the abode of his kinsmen and also of other people. The mind indeed is the abode. He who knows this becomes the abode of his kinsmen as well as of other people.
Verse ६
यो ह वै प्रजातिं वेद प्रजायते ह प्रजया पशुभी रेतो वै प्रजातिः प्रजायते ह प्रजया पशुभिर्य एवं वेद॥
yo ha vai prajātiṁ veda prajāyate ha prajayā paśubhī reto vai prajātiḥ prajāyate ha prajayā paśubhirya evaṁ veda||
He who knows what has the attribute of procreation (prajati) is enriched with children and animals. Semen verily has this attribute. He who knows this is enriched with children and animals.
Verse ७
ते हेमे प्राणा अहश्रेयसे विवदमाना ब्रह्म जग्मुस्तद्धोचुः को नो वसिष्ठ इति तद्धोवाच यस्मिन्व उत्क्रान्त इद शरीरं पापियो मन्यते स वो वसिष्ठ इति॥
te heme prāṇā ahaśreyase vivadamānā brahma jagmustaddhocuḥ ko no vasiṣṭha iti taddhovāca yasminva utkrānta ida śarīraṁ pāpiyo manyate sa vo vasiṣṭha iti||
These organs, disputing about who was superior among them, went to Prajapati and asked: "Which one among us is the most excellent (vasishtha)?" He said: "That one among you is the most excellent by whose departure this body is considered to suffer most."
Verse ८
वाग्घोच्चक्राम सा संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ते होचुर्यथा कला अवदन्तो वाचा प्राणन्तः प्राणेन पश्यन्तश्चौषा शृण्वन्तः श्रोत्रेण विद्वासो मनसा प्रजायमाना रेतसैवमजीविष्मेति प्रविवेश ह वाक्॥
vāgghoccakrāma sā saṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti te hocuryathā kalā avadanto vācā prāṇantaḥ prāṇena paśyantaścauṣā śṛṇvantaḥ śrotreṇa vidvāso manasā prajāyamānā retasaivamajīviṣmeti praviveśa ha vāk||
The organ of speech departed. After being absent for a whole year it came back and said: "How have you been able to live without me?" The other organs said: "We lived just as dumb people live, without speaking through the tongue, but living through the vital breath, seeing through the eye, hearing through the ear, knowing through the mind and procreating through the organ of generation." Then the organ of speech entered the body.
Verse ९
चौर्होच्चक्राम तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ते होचुर्यथाऽन्धा अपश्यन्तश्चौषाप्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण विद्वासो मनसा प्रजायमाना रेतसैवमजीविष्मेति प्रविवेश ह चौः॥
caurhoccakrāma tatsaṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti te hocuryathā'ndhā apaśyantaścauṣāprāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa vidvāso manasā prajāyamānā retasaivamajīviṣmeti praviveśa ha cauḥ||
The eye departed. After being absent for a whole year it came back and said: "How have you been able to live without me?" The other organs said: "We lived just as blind people live, without seeing through the eye, but living through the vitalbreath, speaking through the organ of speech, hearing through the ear, knowing through the mind and procreating through the organ of generation." Then the eye entered the body.
अथ षष्ठोऽध्याये (part 4)
Verse १०
रोत्र होच्चक्राम तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ते होचुर्यथा बधिरा अशृण्वन्तः श्रोत्रेण प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चौषा विद्वासो मनसा प्रजायमाना रेतसैवमजीविष्मेति प्रविवेश ह श्रोत्रम्॥
śrotra hoccakrāma tatsaṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti te hocuryathā badhirā aśṛṇvantaḥ śrotreṇa prāṇantaḥ prāṇena vadanto vācā paśyantaścauṣā vidvāso manasā prajāyamānā retasaivamajīviṣmeti praviveśa ha śrotram||
The ear went out. After being absent for a whole year it came back and said: "How have you been able to live without me?" The other organs said: "We lived just as deaf people live, without hearing through the ear, but living through the vital breath, speaking through the organ of speech, seeing through the eye, knowing through the mind and procreating through the organ of generation." Then the ear entered the body.
Verse ११
मनो होच्चक्राम तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ते होचुर्यथा मुग्धा अविद्वासो मनसा प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चौषा शृण्वन्तः श्रोत्रेण प्रजायमाना रेतसैवमजीविष्मेति प्रविवेश ह मनः॥
mano hoccakrāma tatsaṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti te hocuryathā mugdhā avidvāso manasā prāṇantaḥ prāṇena vadanto vācā paśyantaścauṣā śṛṇvantaḥ śrotreṇa prajāyamānā retasaivamajīviṣmeti praviveśa ha manaḥ||
The mind went out. After being absent for a whole year it came back and said: "How have you been able to live without me?" The other organs said: "We lived just as idiots live, without knowing through the mind, but living through the vital breath, speaking through the organ of speech, seeing through the eye, hearing through the ear and procreating through the organ of generation." Then the mind entered the body.
Verse १२
रेतो होच्चक्राम तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ते होचुर्यथा क्लीबा अप्रजायमाना रेतसा प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चौषा शृण्वन्तः श्रोत्रेण विद्वासो मनसैवमजीविष्मेति प्रविवेश ह रेतः॥
reto hoccakrāma tatsaṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti te hocuryathā klībā aprajāyamānā retasā prāṇantaḥ prāṇena vadanto vācā paśyantaścauṣā śṛṇvantaḥ śrotreṇa vidvāso manasaivamajīviṣmeti praviveśa ha retaḥ||
Then the organ of generation went out. After being absent for a whole year it came back and said: "How have you been able to live without me?" The other organs said: "We lived just as impotent people live, without procreating children through the organ of generation, but living through the vital breath, speaking through the organ of speech, seeing through the eye, hearing through the ear and knowing through the mind." Then the organ of generation entered the body.
Verse १३
अथ ह प्राण उत्क्रमिष्यन्यथा महासुहयः सैन्धवः पड्वीशशङ्कून्संवृहेदेव हैवेमान्प्राणान्त्संववर्ह ते होचुर्मा भगव उत्क्रमीर्न वै शयामस्त्वदृते जीवितुमिति तस्यो मे बलिं कुरुतेति अथेति॥
atha ha prāṇa utkramiṣyanyathā mahāsuhayaḥ saindhavaḥ paḍvīśaśaṅkūnsaṁvṛhedeva haivemānprāṇāntsaṁvavarha te hocurmā bhagava utkramīrna vai śayāmastvadṛte jīvitumiti tasyo me baliṁ kuruteti atheti||
Then as the vital breath was about to depart, it uprooted the organs from their places just as a great, noble horse of the Sindhu country tears up the pegs to which his feet are tied. They said: "Venerable Sir, please do not go out. We shall not be able to live without you." "If I am such, then give me an offering." "So be it."
Verse १४
सा ह वागुवाचः यद्वा अहं वसिष्ठाऽस्मि त्वं तद्वसिष्ठोऽसीति यद्वा अहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठोऽसीति चक्षुर्यद्वा अह संपदस्मि त्वं तत्संपदसीति श्रोत्रं यद्वा अहमायतनमस्मि त्वं तदायतनमसीति मनो यद्वा अह प्रजातिरस्मि त्वं तत्प्रजातिरसीति रेतस्तयो मे किमन्नं किं वास इति यदिदं किंचा श्वभ्य आ कृमिभ्य आ कीटपतङ्गेभ्यस्तत्तेऽन्नमापो वास इति न ह वा अस्यानन्नं जग्धं भवति नानन्नं प्रतिगृहीतं यवमेतदनस्यान्नं वेद तद्विद्वासः श्रोत्रिया अशिष्यन्त आचामन्त्यशित्वाचामन्त्येतमेव तदन्नमनग्नं कुर्वन्तो मन्यन्ते॥
sā ha vāguvācaḥ yadvā ahaṁ vasiṣṭhā'smi tvaṁ tadvasiṣṭho'sīti yadvā ahaṁ pratiṣṭhāsmi tvaṁ tatpratiṣṭho'sīti cakṣuryadvā aha saṁpadasmi tvaṁ tatsaṁpadasīti śrotraṁ yadvā ahamāyatanamasmi tvaṁ tadāyatanamasīti mano yadvā aha prajātirasmi tvaṁ tatprajātirasīti retastayo me kimannaṁ kiṁ vāsa iti yadidaṁ kiṁcā śvabhya ā kṛmibhya ā kīṭapataṅgebhyastatte'nnamāpo vāsa iti na ha vā asyānannaṁ jagdhaṁ bhavati nānannaṁ pratigṛhītaṁ yaevametadanasyānnaṁ veda tadvidvāsaḥ śrotriyā aśiṣyanta ācāmantyaśitvācāmantyetameva tadannamanagnaṁ kurvanto manyante||
The organ of speech said: "That attribute of being most excellent which I possess is yours." The eye said: "That attribute of steadiness which I possess isyours." The ear said: "That attribute of prosperity which I possess is yours." The mind said: "That attribute of being an abode which I possess is yours. The organ of generation said: "That attribute of procreation which I possess is yours." Then the vital breath said: "If I am such, then what will be my food and what will be my dress?" They replied: "Whatever food there is-including that of dogs, worms, insects and moths-will be your food and water will be your dress." He who knows the food of the vital breath to be such never happens to eat anything or accept anything that is not food. Wise men who are versed in the Vedas therefore take a sip of water Just before and after eating; they think that thereby they remove the nakedness of the vital breath.
Verse १
वेतकेतुर्ह वा आरुणेयः पञ्चालानां परिषदमाजगाम स आजगाम जैवलिं प्रवाहणं परिचारयमाणं तमुदीयाभ्युवाद कुमारा ३ इति स भो ३ इति प्रतिशुश्रावानुशिष्टोऽन्वसि पित्रेत्योमिति होवाच॥
śvetaketurha vā āruṇeyaḥ pañcālānāṁ pariṣadamājagāma sa ājagāma jaivaliṁ pravāhaṇaṁ paricārayamāṇaṁ tamudīyābhyuvāda kumārā 3 iti sa bho 3 iti pratiśuśrāvānuśiṣṭo'nvasi pitretyomiti hovāca||
Svetaketu, the grandson of Aruna, came to the assembly of the Panchalas. He approached Pravahana, the son of Jivala, who was being waited upon by his courtiers. As soon as the king saw him, he said: "Is it you, boy?" He replied: "Yes, Sir." Then the king asked: "Have you been taught by your father?" "Yes," he replied.
Verse २
वेत्थ यथेमाः प्रजाः प्रयत्यो विप्रतिपद्यन्ता ३ इति नेति होवाच वेत्थो यथेमं लोकं पुनरापद्यन्ता ३ इति नेति हैवोवाच वेत्थो यथासौ लोक एवं बहुभिः पुनः पुनः प्रयद्भिर्न संपूर्यता ३ इति नेति हैवोवाच वेत्थो यतिथ्यामाहुत्या हुतायामापः पुरुषवाचो भूत्वा समुत्थाय वदन्ती३ इति नेति हैवोवाच वेत्थो देवयानस्य वा पथः प्रतिपदं पितृयाणस्य वा यत्कृत्वा देवयानं वा पन्थानं प्रतिपद्यन्ते पितृयाणं वापि हि न ऋषेर्वचः श्रुतम्। द्वे सृती अशृणवं पितृणामहं देवानामुत मर्त्यानाम्। ताभ्यामिदं विश्वमेजत्समेति यदन्तरा पितरं मातरं चेति नाहमत एकंचन वेदेति होवाच॥
vettha yathemāḥ prajāḥ prayatyo vipratipadyantā 3 iti neti hovāca vettho yathemaṁ lokaṁ punarāpadyantā 3 iti neti haivovāca vettho yathāsau loka evaṁ bahubhiḥ punaḥ punaḥ prayadbhirna saṁpūryatā 3 iti neti haivovāca vettho yatithyāmāhutyā hutāyāmāpaḥ puruṣavāco bhūtvā samutthāya vadantī3 iti neti haivovāca vettho devayānasya vā pathaḥ pratipadaṁ pitṛyāṇasya vā yatkṛtvā devayānaṁ vā panthānaṁ pratipadyante pitṛyāṇaṁ vāpi hi na ṛṣervacaḥ śrutam| dve sṛtī aśṛṇavaṁ pitṛṇāmahaṁ devānāmuta martyānām| tābhyāmidaṁ viśvamejatsameti yadantarā pitaraṁ mātaraṁ ceti nāhamata ekaṁcana vedeti hovāca||
The king said: "Do you know how people, after departing from this life, proceed on different paths?" "No," he replied. "Do you know how they return to this world?" "No," he replied. "Do you know why the other world is never filled up even though so many people go there again and again?" "No," he replied. "Do you know after how many offerings of oblations the water (the liquid oblation) becomes endowed with a human voice, rises up and speaks?" "No," he replied. "Do you know the means of access to the path leading to the gods or to that leading to the Manes, that is to say, through what deeds men attain the path leading to the gods or that leading to the Manes? We have heard the following words of the Mantra: 'I have heard of the two paths for men, one leading to the Manes and the other to the gods. Going along them they (departed souls) are united with their destination. They (the paths) lie between the father (heaven) and the mother (earth).' Svetaketu said: "I do not know even one of these."
Verse ३
अथैनं वसत्योपमन्त्रयांचक्रेऽनादृत्य वसतिं कुमारः प्रदुद्राव स आजगाम पितरं त होवाचेति वाव किल नो भवान्पुरानुशिष्टानवोच इति कथ सुमेध इति पञ्च मा प्रश्नान् राजन्यबन्धुरप्रात्ततो नैकंचन वेदेति कतमे त इतीम इति ह प्रतीकान्युदाजहार॥
athainaṁ vasatyopamantrayāṁcakre'nādṛtya vasatiṁ kumāraḥ pradudrāva sa ājagāma pitaraṁ ta hovāceti vāva kila no bhavānpurānuśiṣṭānavoca iti katha sumedha iti pañca mā praśnān rājanyabandhuraprāīttato naikaṁcana vedeti katame ta itīma iti ha pratīkānyudājahāra||
Then the king invited him to stay. But the boy, disregarding the invitation, hurried away. He went to his father and said: "Did you not tell me before that you had fully instructed me?" "What then, my intelligent child?" "That fellow of a atriya asked me five questions and I did not know one of them." "What were they?" "These," said Svetaketu and he recited them.
Verse ४
स होवाच तथा नस्त्वं तात जानीथा यथा यदहं किंच वेद सर्वमहं तत्तुभ्यमवोचं प्रेहि तु तत्र प्रतीत्य ब्रह्मचर्यं वत्स्याव इति भवानेव गच्छत्विति स आजगाम गौतमो यत्र प्रवाहणस्य जैवलेरास तस्मा आसनमाहृत्योदकमाहारयांचकाराथ हास्मा अर्घ्यं चकार त होवाच वरं भगवते गौतमाय दद्म इति॥
sa hovāca tathā nastvaṁ tāta jānīthā yathā yadahaṁ kiṁca veda sarvamahaṁ tattubhyamavocaṁ prehi tu tatra pratītya brahmacaryaṁ vatsyāva iti bhavāneva gacchatviti sa ājagāma gautamo yatra pravāhaṇasya jaivalerāsa tasmā āsanamāhṛityodakamāhārayāṁcakārātha hāsmā arghyaṁ cakāra ta hovāca varaṁ bhagavate gautamāya dadma iti||
The father said: "My child, believe me, whatever I myself knew, I told you. But come, let us go there and live as religious students (brahmachirins)." "You may go, Sir," the son replied. Then Gautama went to where King Pravahana, the son of Jivala, was giving audience. The king offered him a seat, ordered water for him and made him the reverential offering. Then he said: "Revered Gautama, we will give you a boon."
Verse ५
स होवाच प्रतिज्ञातो म एष वरो यां तु कुमारस्यान्ते वाचमभाषथास्तां मे ब्रूहीति॥
sa hovāca pratijñāto ma eṣa varo yāṁ tu kumārasyānte vācamabhāṣathāstāṁ me brūhīti||
Gautama said: "You have promised me this boon. Now please tell me what you spoke about to my boy."
Verse ६
स होवाच दैवेषु वै गौतम तद्वरेषु मानुषाणां ब्रूहीति॥
sa hovāca daiveṣu vai gautama tadvareṣu mānuṣāṇāṁ brūhīti||
The king said: "Ah, those are divine boons, Gautama. Please ask a human boon."
Verse ७
स होवाच विज्ञायते हास्ति हिरण्यस्यापात्तं गो अश्वानां दासीनां प्रवाराणां परिधानस्य मा नो भवान्बहोरनन्तस्यापर्यन्तस्याभ्यवदान्योभूदिति स वै गौतम तीर्थेनेच्छासा इत्युपैम्यहं भवन्तमिति वाचा ह स्मैव पूर्व उपयन्ति स होपायनकीर्त्यौवास॥
sa hovāca vijñāyate hāsti hiraṇyasyāpāttaṁ go aśvānāṁ dāsīnāṁ pravārāṇāṁ paridhānasya mā no bhavānbahoranantasyāparyantasyābhyavadānyobhūditi sa vai gautama tīrthenecchāsā ityupaimyahaṁ bhavantamiti vācā ha smaiva pūrva upayanti sa hopāyanakīrtyauvāsa||
Gautama said: "You know well that I have gold, cows, horses, maidservants, retinue and apparel. Please do not be ungenerous towards me in regard to that gift which is plentiful, infinite and in-exhaustible." The king said: "Then, verily, O Gautama, you should ask it in the prescribed way." Gautama replied: "I approach you as a disciple." The ancients used to approach a teacher through mere declaration. So Gautama lived with the king by merely announcing that he was a student.
Verse ८
स होवाच तथा नस्त्वं गौतम माऽपराधास्तव च पितामहा यथेयं विद्येतः पूर्वं न कस्मिश्चन ब्राह्मण उवास तां त्वहं तुभ्यं वयामि को हि त्वैवं ब्रुवन्तमर्हति प्रत्याख्यातुमिति॥
sa hovāca tathā nastvaṁ gautama mā'parādhāstava ca pitāmahā yatheyaṁ vidyetaḥ pūrvaṁ na kasmiścana brāhmaṇa uvāsa tāṁ tvahaṁ tubhyaṁ vayāmi ko hi tvaivaṁ bruvantamarhati pratyākhyātumiti||
The king said: "Please do not be offended with us even as your paternal grandfather was not offended with ours. Before now this knowledge never rested with a brahmin. But I shall teach it to you, for who can refuse you when you speak like this?
Verse ९
असौ वै लोकोऽग्निर्गौतम तस्यादित्य एव समिद्रश्मयो धूमोऽहरर्दिशोऽङ्गारा अवान्तरदिशो विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति तस्या आहुत्यै सोमो राजा संभवति॥
asau vai loko'gnirgautama tasyāditya eva samidraśmayo dhūmo'harardiśo'ṅgārā avāntaradiśo visphuliṅgāstasminnetasminnagnau devāḥ śraddhāṁ juhvati tasyā āhutyai somo rājā saṁbhavati||
"Yonder world is the sacrificial fire, the sun is its fuel, the rays its smoke, the day its flame, the four quarters its cinders and the intermediate quarters its sparks. In this fire the gods offer faith as libation. Out of that offering King Moon is born.
Verse १०
पर्जन्यो वाग्निर्गौतम तस्य संवत्सर एव समिदभ्राणि धूमो विद्युदर्चिरशनिरङ्गारा ह्रादुनयो विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवाः सोमं राजानं जुह्वति तस्या आहुतेर्वृष्टिः संभवति॥
parjanyo vāgnirgautama tasya saṁvatsara eva samidabhrāṇi dhūmo vidyudarciraśaniraṅgārā hrādunayo visphuliṅgāstasminnetasminnagnau devāḥ somaṁ rājānaṁ juhvati tasyā āhutervṛṣṭiḥ saṁbhavati||
"Parjanya (the god of rain), O Gautama, is the fire, the year is its fuel, the clouds its smoke, lightning its flame, the thunderbolt its cinders, the rumbling its sparks. In this fire the gods offer King Moon as libation. Out of that offering rain is produced.
Verse ११
अयं वै लोकोऽग्निर्गौतम तस्य पृथिव्येव समिदग्निर्धूमो रात्रिरर्चिश्चन्द्रमा अङ्गारा नात्राणि विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवा वृष्टिं जुह्वति तस्या आहुत्या आन्न संभवति॥
ayaṁ vai loko'gnirgautama tasya pṛthivyeva samidagnirdhūmo rātrirarciścandramā aṅgārā nātrāṇi visphuliṅgāstasminnetasminnagnau devā vṛṣṭiṁ juhvati tasyā āhutyā ānna saṁbhavati||
"This world, O Gautama, is the fire, the earth is its fuel, fire its smoke, the night its flame, the moon its cinders, the stars its sparks. In this fire the gods offer rain as libation. Out of that offering food is produced.
Verse १२
पुरुषो वाऽग्निर्गौतम तस्य व्यात्तमेव समित्प्राणो धूमो वागर्चिश्चौरङ्गाराः श्रोत्रं विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति तस्या आहुत्यै रेतः संभवति॥
puruṣo vā'gnirgautama tasya vyāttameva samitprāṇo dhūmo vāgarciścauraṅgārāḥ śrotraṁ visphuliṅgāstasminnetasminnagnau devā annaṁ juhvati tasyā āhutyai retaḥ saṁbhavati||
"Man, O Gautama, is the fire, the open mouth is its fuel, the vital breath its smoke, speech its flame, the eye its cinders and the ear its sparks. In this fire the gods offer food as libation. Out of that offering semen is produced.
Verse १३
योषा वा अग्निर्गौतम तस्या उपस्थ एव समिल्लोमानि धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति तस्या आहुत्यै पुरुषः संभवति स जीवति यावज्जीवत्यथ यदा म्रियते॥
yoṣā vā agnirgautama tasyā upastha eva samillomāni dhūmo yonirarciryadantaḥ karoti te'ṅgārā abhinandā visphuliṅgāstasminnetasminnagnau devā reto juhvati tasyā āhutyai puruṣaḥ saṁbhavati sa jīvati yāvajjīvatyatha yadā mriyate||
"Woman, O Gautama, is the fire, her sexual organ is the fuel, the hairs the smoke, the vulva the flame, sexual intercourse the cinders, enjoyment the sparks. In this fire the gods offer semen as libation. Out of this offering a man is born. He lives as long as he is to live. Then, when he dies.
Verse १४
अथैनमग्नये हरन्ति तस्याग्निरेवाग्निर्भवति समित्समिद्धूमो धूमोऽर्चिरर्चिरङ्गारा अङ्गारा विस्फुलिङ्गा विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवाः पुरुषं जुह्वति तस्या आहुत्यै पुरुषो भास्वरवर्णः संभवति॥
athainamagnaye haranti tasyāgnirevāgnirbhavati samitsamiddhūmo dhūmo'rcirarciraṅgārā aṅgārā visphuliṅgā visphuliṅgāstasminnetasminnagnau devāḥ puruṣaṁ juhvati tasyā āhutyai puruṣo bhāsvaravarṇaḥ saṁbhavati||
"They carry him to be offered in the fire. The fire becomes his fire, the fuel his fuel, the smoke his smoke, the flame his flame, the cinders his cinders and the sparks his sparks. In this fire the gods offer the man as libation. Out of this offering the man emerges in radiant splendour.
Verse १५
ते य एवमेतद्विदुर्ये चामी अरण्ये श्रद्धा सत्यमुपासते तेऽर्चिरभिसंभवन्त्यर्चिषोऽहरह्न आपूर्यमाणपामापूर्यमाणपआद्यान्षण्मासानुदङ्ङादित्य एति मासेभ्यो देवलोकं देवलोकादादित्यमादित्याद्वैद्युतंतान्वैद्युतात्वैद्युतान्पुरुषो मानस एत्य ब्रह्मलोकान् गमयति ते तेषु ब्रह्मलोकेषु पराः परावतो वसन्ति तेषां न पुनरावृत्तिः॥
te ya evametadvidurye cāmī araṇye śraddhā satyamupāsate te'rcirabhisaṁbhavantyarciṣo'harahna āpūryamāṇapāmāpūryamāṇapaādyānṣaṇmāsānudaṅṅāditya eti māsebhyo devalokaṁ devalokādādityamādityādvaidyutaṁtānvaidyutātvaidyutānpuruṣo mānasa etya brahmalokān gamayati te teṣu brahmalokeṣu parāḥ parāvato vasanti teṣāṁ na punarāvṛttiḥ||
"Those even among householders who know this, as described and those too who, living in the forest, meditate with faith upon the Satya Brahman (Hiranyagarbha), reach the deity identifiedwith flame, from him the deity of the day, from him the deity of) the fortnight in which the moon waxes, from him the deities of the six months during which the sun travels northward, from them the deity identified with the world of the gods (devaloka), from him the sun, from the sun the deity of lightning. Then a being created from the mind of Hiranyagarbha comes and leads them to the worlds of Brahmin. In those worlds of Brahma they become exalted and live for many years. They no more return to this world.
Verse १६
अथ ये यज्ञेन दानेन तपसा लोकाञ्जयन्ति ते धूममभिसंभवन्ति धूमाद्रात्रि रात्रेरपयमाणपामपयमाणपआद्यान्षण्मासान्दैणादित्य एति मासेभ्यः पितृलोकं पितृलोकाच्चन्द्रं ते चन्द्रं प्राप्यान्नं भवन्ति तास्तत्र देवा यथा सोम राजानमाप्यायस्वापयस्वेत्येवमेनास्तत्र भायन्ति तेषां यदा तत्पर्यवैत्यथेममेवाकाशमभिनिष्पद्यन्त आकाशाद्वायुं वायोर्वृष्टिं वृष्टेः पृथिवीं ते पृथिवीं प्राप्यान्नं भवन्ति ते पुनः पुरुषाग्नौ हूयन्ते ततो योषाग्नौ जायन्ते लोकान्प्रत्युथायिनस्त एवमेवानुपरिवर्तन्तेऽथ य एतौ पन्थानौ न विदुस्ते कीटाः पतङ्गा यदिदं दन्दशूकम्॥
atha ye yajñena dānena tapasā lokāñjayanti te dhūmamabhisaṁbhavanti dhūmādrātri rātrerapaīyamāṇapāmapaīyamāṇapaādyānṣaṇmāsāndaiṇāditya eti māsebhyaḥ pitṛlokaṁ pitṛlokāccandraṁ te candraṁ prāpyānnaṁ bhavanti tāstatra devā yathā soma rājānamāpyāyasvāpaīyasvetyevamenāstatra bhāyanti teṣāṁ yadā tatparyavaityathemamevākāśamabhiniṣpadyanta ākāśādvāyuṁ vāyorvṛṣṭiṁ vṛṣṭeḥ pṛthivīṁ te pṛthivīṁ prāpyānnaṁ bhavanti te punaḥ puruṣāgnau hūyante tato yoṣāgnau jāyante lokānpratyuthāyinasta evamevānuparivartante'tha ya etau panthānau na viduste kīṭāḥ pataṅgā yadidaṁ dandaśūkam||
"But those who conquer the worlds through sacrifices, charity and austerity reach the deity of smoke, from smoke, the deity of the night, from night the deity of the fortnight in which the moon wanes, from the decreasing half of the moon the deities of the six months during which the sun travels southward, from these months the deity of the world of the Manes and from the world of the Manes, the moon. Reaching the moon they become food. There the gods enjoy them, just as here the priests drink the shining soma juice-saying as it were: "Flourish, dwindle." And when their past work is exhausted they reach this very akasa, from the akasa they reach the air, from the air rain, from rain the earth. Reaching the earth they become food. Then they are again offered in the fire of man and thence in the fire of woman. Out of the fire of woman they are born and perform rites with a view to going to other worlds. Thus do they rotate. "Those, however, who do not know these two ways become insects and moths and those creatures which often bite (i.e. mosquitoes and gnats)."
Verse १
स यः कामयेत महत्प्राप्नुयामित्युदगयन आपूर्यमाणपक्षस्य पुण्याहे द्वादशाहमुपसद्व्रती भूत्वौदुम्बरे कसे चमसे वा सर्वौषधं फलानीति संभृत्य परिसमुह्य परिलिप्याग्निमुपसमाधाय परिस्तीर्यावृताज्य सस्कृत्य पुसा नक्षत्रेण मन्थ संनीय जुहोति। यावन्तो देवास्त्वयि जातवेदस्तिर्यण्ण्चो घ्नन्ति पुरुषस्य कामान्। तेभ्योऽहं भागधेयं जुहोमि ते मा तृप्ताः सर्वैः कामैस्तर्पयन्तु स्वाहा। या तिरश्ची निपद्यतेऽहं विधरणी इति। तां त्वा घृतस्य धारया यजे सराधनीमह स्वाहा॥
sa yaḥ kāmayeta mahatprāpnuyāmityudagayana āpūryamāṇapakṣasya puṇyāhe dvādaśāhamupasadvratī bhūtvaudumbare kase camase vā sarvauṣadhaṁ phalānīti saṁbhṛtya parisamuhya parilipyāgnimupasamādhāya paristīryāvṛitājya saskṛtya pusā nakṣatreṇa mantha saṁnīya juhoti| yāvanto devāstvayi jātavedastiryaṇṇco ghnanti puruṣasya kāmān| tebhyo'haṁ bhāgadheyaṁ juhomi te mā tṛptāḥ sarvaiḥ kāmaistarpayantu svāhā| yā tiraścī nipadyate'haṁ vidharaṇī iti| tāṁ tvā ghṛtasya dhārayā yaje sarādhanīmaha svāhā||
Whoever wishes to attain greatness (i.e. wealth for performing sacrificial rites) should act as follows: On an auspicious day of the fortnight in which the moon waxes, under a constellation bearing a masculine name, during the northward journey of the sun, he should undertake for twelve days a vow connected with the Upasads, gather in a cup or a bowl made of fig wood all the herbs and their grains, sweep and plaster the ground, lay the fire, spread the kusa grass, purify the offering (clarified butter) according to the rules, place between himself and the fire the mantha (the paste made of those herbs etc.) and offer oblations with the following mantras: "O Fire, to all those gods under you who spitefully slay men's desires, I offer their share. May they be satisfied and satisfy me with all the objects of my desire! Svaha! "To that deity who turns out to be spiteful under your protection, thinking that she is the support of all, I offer this stream of clarified butter. Svaha!"
Verse २
ज्येष्ठाय स्वाहा श्रेष्ठाय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति प्राणाय स्वाहा वसिष्ठायै स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति वाचे स्वाहा प्रतिष्ठायै स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति चक्षुषे स्वाहा संपदे स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति श्रोत्राय स्वाहाऽऽयतनाय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति मनसे स्वाहा प्रजात्यै स्वाहेतियग्नौ हुत्वा मन्थे सस्रवमवनयति रेतसे स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति॥
jyeṣṭhāya svāhā śreṣṭhāya svāhetyagnau hutvā manthe sasravamavanayati prāṇāya svāhā vasiṣṭhāyai svāhetyagnau hutvā manthe sasravamavanayati vāce svāhā pratiṣṭhāyai svāhetyagnau hutvā manthe sasravamavanayati cakṣuṣe svāhā saṁpade svāhetyagnau hutvā manthe sasravamavanayati śrotrāya svāhā''yatanāya svāhetyagnau hutvā manthe sasravamavanayati manase svāhā prajātyai svāhetiyagnau hutvā manthe sasravamavanayati retase svāhetyagnau hutvā manthe sasravamavanayati||
"Svaha to the oldest, svaha to the greatest!"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the vital breath (prana), svaha to the vasishtha (the most excellent)!"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the organ of speech, svaha to that which has steadiness!" -uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the eye, svaha to prosperity!"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the ear, svaha to the abode!"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the mind, svaha to procreation (prajati)!"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the organ of generation!"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha).
Verse ३
अग्नये स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति सोमाय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति भूः स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति भुवः स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति स्वः स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति भूर्भुवः स्वः स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति ब्रह्मणे स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति क्षत्राय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति भूताय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति भविष्यते स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति विश्वाय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति सर्वाय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति प्रजापतये स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति॥
agnaye svāhetyagnau hutvā manthe sasravamavanayati somāya svāhetyagnau hutvā manthe sasravamavanayati bhūḥ svāhetyagnau hutvā manthe sasravamavanayati bhuvaḥ svāhetyagnau hutvā manthe sasravamavanayati svaḥ svāhetyagnau hutvā manthe sasravamavanayati bhūrbhuvaḥ svaḥ svāhetyagnau hutvā manthe sasravamavanayati brahmaṇe svāhetyagnau hutvā manthe sasravamavanayati kṣatrāya svāhetyagnau hutvā manthe sasravamavanayati bhūtāya svāhetyagnau hutvā manthe sasravamavanayati bhaviṣyate svāhetyagnau hutvā manthe sasravamavanayati viśvāya svāhetyagnau hutvā manthe sasravamavanayati sarvāya svāhetyagnau hutvā manthe sasravamavanayati prajāpataye svāhetyagnau hutvā manthe sasravamavanayati||
"Svaha to fire"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the moon"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the earth"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the sky"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to heaven"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to earth, sky and heaven"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the brahmin"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the xatriya"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the past"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the future"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the universe"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to all"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to Prajapati"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste.
Verse ४
अथैनमभिमृशति भ्रमदसि ज्वलदसि पूर्णमसि प्रस्तब्धमस्यैकसभमसि हिंकृतमसि हिंक्रियमानमस्युद्गीथमस्युद्गीयमानमसि श्रावितमसि प्रत्याश्रावितमस्यार्द्रे संदीप्तमसि विभूरसि प्रभूरस्यन्नमसि ज्योतिरसि निधनमसि संवर्गोऽसीति॥
athainamabhimṛśati bhramadasi jvaladasi pūrṇamasi prastabdhamasyaikasabhamasi hiṁkṛtamasi hiṁkriyamānamasyudgīthamasyudgīyamānamasi śrāvitamasi pratyāśrāvitamasyārdre saṁdīptamasi vibhūrasi prabhūrasyannamasi jyotirasi nidhanamasi saṁvargo'sīti||
Then he touches the paste, uttering the mantra: "You move as the vital breath; you bum as fire; you are infinite as Brahman; you are unshaken as the sky. You are the meeting-place of all. You are the sound hing and are uttered as hing in the sacrifice by the prastotri. You are the Udgitha and are chanted by the udgatri. You are recited by the adhvaryu and recited back by the agnidhra. You are fully ablaze in the moist cloud. You are omnipresent and the ruler. You are food as the moon and light as fire. You are death and you are that in which all things merge."
Verse ५
अथैनमुद्यच्छत्यामस्याम हि ते महि स हि राजेशानोऽधिपतिः स मा राजेशानोऽधिपतिं करोत्विति॥
athainamudyacchatyāmasyāma hi te mahi sa hi rājeśāno'dhipatiḥ sa mā rājeśāno'dhipatiṁ karotviti||
Then he raises the paste, saying: "As the vital breath you know all; we too are aware of your greatness as the vital breath. The vital breath is the king, the ruler, the sovereign. May it make me king, ruler and sovereign."
Verse ६
अथैनमाचामति तत्सवितुर्वरेण्यम्। मधु वाता ऋतायते मधु क्षरन्ति सिन्धवः। माध्वीर्नः सन्त्वोषधीः। भूः स्वाहा। भर्गो देवस्य धीमहि। मधु नक्तमुतोषसो मधुमत्पार्थिव रजः। मधु द्यौरस्तु नः पिता। भुवः स्वाहा। धियो यो नः प्रचोदयात्। मधुमान्नो वनस्पतिर्मधुमा३ अस्तु सूर्यः। माध्वीर्गावो भवन्तु नः। स्वः स्वाहेति। सर्वां च सावित्रीमन्वाह सर्वाश्च मधुमतीरहमेवेद सर्वं भूयासं भूर्भुवः स्वः स्वाहेत्यन्तत आचम्य पाणी प्रक्षाल्य जघनेनाग्निं प्राक् शिराः संविशति प्रातरादित्यमुपतिष्ठते दिशामेकपुण्डरीकमस्यहं मनुष्याणामेकपुण्डरीकं भूयासमिति यथेतमेत्य जघनेनाग्निमासीनो वशं जपति॥
athainamācāmati tatsaviturvareṇyam| madhu vātā ṛtāyate madhu kṣaranti sindhavaḥ| mādhvīrnaḥ santvoṣadhīḥ| bhūḥ svāhā| bhargo devasya dhīmahi| madhu naktamutoṣaso madhumatpārthiva rajaḥ| madhu dyaurastu naḥ pitā| bhuvaḥ svāhā| dhiyo yo naḥ pracodayāt| madhumānno vanaspatirmadhumā3 astu sūryaḥ| mādhvīrgāvo bhavantu naḥ| svaḥ svāheti| sarvāṁ ca sāvitrīmanvāha sarvāśca madhumatīrahameveda sarvaṁ bhūyāsaṁ bhūrbhuvaḥ svaḥ svāhetyantata ācamya pāṇī prakṣālya jaghanenāgniṁ prāk śirāḥ saṁviśati prātarādityamupatiṣṭhate diśāmekapuṇḍarīkamasyahaṁ manuṣyāṇāmekapuṇḍarīkaṁ bhūyāsamiti yathetametya jaghanenāgnimāsīno vaśaṁ japati||
Then he eats the paste, saying: 'Tat saviturvarenyam' ('That adorable light')-'The winds blow sweetly (madhu), the rivers pour forth sweetness (madhu); may the herbs be sweet (madhu) unto us!' 'Svaha to the earth (Bhuh). 'Bhargo devasya dhimahi'-('Of the radiant sun, We meditate upon' )-'May the nights and days be sweet (madhu), may thedust of the earth be sweet (madhu), may heaven, our father, be sweet (madhu)!' 'Svaha to the sky (Bhuvah).' 'Dhiyo yo nah prachodayit' ('May He stimulate our intellect')- 'May the soma creeper be sweet (madhu) unto us, may the sun be sweet (madhu), may the quarters be filled with sweetness (madhu) for us!' 'Svaha to heaven (Svah).' Then he repeats the whole Gayatri and all the verses about sweetness (madhumati) and says at the end: "May I be all this! Svaha to earth, sky and heaven. Then he eats all that is left of the paste, washes his hands and lies down behind the fire with his head to the east. In the morning he salutes the sun saying: "You are the one non-dual and best lotus of the quarters; may I be the one lotus among men. Then he returns the way he went, sits behind the fire and repeats the line of teachers.
Verse ७
त हैतमूद्दालक आरुणिर्वाजसनेयाय याज्ञवल्क्यायान्तेवासिन उक्त्वोवाचापि य एन शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति॥
ta haitamūddālaka āruṇirvājasaneyāya yājñavalkyāyāntevāsina uktvovācāpi ya ena śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti||
Uddalaka, the son of Aruna, taught this to his pupil Vijasaneya Yajnavalkya and said: "Should One pour it (the paste) even On a dry stump, branches would grow and leaves spring forth."
Verse ८
एतमु हैव वाजसनेयो याज्ञवल्क्यो मधुकाय पैङ्ग्यायान्तेवासिन उक्त्वोवाचापि य एन शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति॥
etamu haiva vājasaneyo yājñavalkyo madhukāya paiṅgyāyāntevāsina uktvovācāpi ya ena śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti||
Then Vajasaneya Yajnavalkya taught this to his pupil Madhuka, the son of Paingi and said: "Should one pour it even on a dry stump, branches would grow and leaves spring forth."
Verse ९
एतमु हैव मधुकः पैङ्ग्यश्चूलाय भागवित्तयेऽन्तेवासिन उक्त्वोवाचापि य एन शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति॥
etamu haiva madhukaḥ paiṅgyaścūlāya bhāgavittaye'ntevāsina uktvovācāpi ya ena śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti||
Then Madhuka, the son of Paingi, taught this to his pupil Chula, the son of Bhagavitta and said: "Should one pour it even on a dry stump, branches would grow and leaves spring forth."
Verse १०
एतमु हैव चूलो भागवित्तिर्जानकय आयस्थूणायान्तेवासिन उक्त्वोवाचापि य एन शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति॥
etamu haiva cūlo bhāgavittirjānakaya āyasthūṇāyāntevāsina uktvovācāpi ya ena śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti||
Then Chula, the son of Bhagavitta, taught this to his disciple Janaki, the son of Ayasthuna and said: "Should One pour it even on a dry stump, branches would grow and leaves spring forth."
Verse ११
एतमु हैव जानकिरायस्थूणः सत्यकामाय जाबालायान्तेवासिन उक्त्वोवाचापि य एन शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति॥
etamu haiva jānakirāyasthūṇaḥ satyakāmāya jābālāyāntevāsina uktvovācāpi ya ena śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti||
Then Janaki, the son of Ayasthuna, taught this to his pupil Satyakama, the son of Jabala and said: "Should one pour it even on a dry stump, branches would grow and leaves spring forth."
अथ षष्ठोऽध्याये (part 5)
Verse १२
एतमु हैव सत्यकामो जाबालोऽन्तेवासिभ्य उक्त्वोवाचापि य एन शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति तमेतं नापुत्राय वानन्तेवासिने वा ब्रूयात्॥
etamu haiva satyakāmo jābālo'ntevāsibhya uktvovācāpi ya ena śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti tametaṁ nāputrāya vānantevāsine vā brūyāt||
And Satyakama, the son of Jabala, taught this to his pupils and said: "Should one pour it even on a dry stump, branches would grow and leaves spring forth." One must not teach this to anyone but a son or a pupil.
Verse १३
चतुरौदुम्बरो भवत्युदुम्बर स्रुव औदम्बरश्चमसः औदुम्बर इध्म औदुम्बर्या उपमन्थन्यौ दश ग्राम्याणि धान्यानि भवन्ति व्रीहियवास्तिलमाषा अणुप्रियङ्गवो गोधूमाश्च मसूराश्च खल्वाश्च खलकुलाश्च तान्पिष्टान्दधनि मधुनि घृत उपसिञ्चत्याज्यस्य जुहोति॥
caturaudumbaro bhavatyudumbara sruva audambaraścamasaḥ audumbara idhma audumbaryā upamanthanyau daśa grāmyāṇi dhānyāni bhavanti vrīhiyavāstilamāṣā aṇupriyaṅgavo godhūmāśca masūrāśca khalvāśca khalakulāśca tānpiṣṭāndadhani madhuni ghṛita upasiñcatyājyasya juhoti||
Four articles are made of fig wood: the sacrificial ladle, the bowl, the fuel and the two mixing-rods. The cultivated grains are ten in number: Rice, barley, sesamum, beans, millet (anu), panic seeds (priyangu), wheat, lentils, pulse and vetch. They should be crushed and soaked in curds, honey and clarified butter and offered as an oblation.
Verse १
एवं वै भूतानां पृथिवी रसः पृथिव्या आपो अपामोषधय ओषधीनां पुष्पाणि पुष्पाणां फलानि फलानां पुरुषः पुरुषस्य रेतः॥
evaṁ vai bhūtānāṁ pṛthivī rasaḥ pṛthivyā āpo apāmoṣadhaya oṣadhīnāṁ puṣpāṇi puṣpāṇāṁ phalāni phalānāṁ puruṣaḥ puruṣasya retaḥ||
The earth is verily the essence of all these beings, water is the essence of the earth, herbs of water, flowers of herbs, fruits of flowers, man of fruits and semen is the essence of man.
Verse २
स ह प्रजापतिरीक्षांचक्रे हन्तास्मै प्रतिष्ठां कल्पयानीति स स्त्रिय ससृजे ता सृष्ट्वाऽध उपास्त तस्मात्स्त्रियमध उपासीत स एतं प्राञ्चं ग्रावाणमात्मन् एव समुदपारयत्तेनैनामभ्यसृजत्॥
sa ha prajāpatirīkṣāṁcakre hantāsmai pratiṣṭhāṁ kalpayānīti sa striya sasṛje tā sṛṣṭvā'dha upāsta tasmātstriyamadha upāsīta sa etaṁ prāñcaṁ grāvāṇamātman eva samudapārayattenaināmabhyasṛjat||
Prajapati said to Himself: "Well, let Me make a firm basis for it (semen)." So He created woman. Having created her, He placed her below and worshipped her. Therefore one should worship a woman, placing her below. He (Prajapati) extended His organ that projects and with it impregnated her.
Verse ३
तस्या वेदिरुपस्थो लोमानि बर्हिश्चर्माधिषवणे समिद्धो मध्यतस्तौ मुष्कौ स यावान् ह वै वाजपेयेन यजमानस्य लोको भवति तावानस्य लोको भवति य एवं विद्वानधोपहासं चरत्यासा स्त्रीणा सुकृतं वृङ्क्तेऽथ य इदमविद्वानधोपहासं चरत्याऽस्य स्त्रियः सुकृतं वृञ्जते॥
tasyā vedirupastho lomāni barhiścarmādhiṣavaṇe samiddho madhyatastau muṣkau sa yāvān ha vai vājapeyena yajamānasya loko bhavati tāvānasya loko bhavati ya evaṁ vidvānadhopahāsaṁ caratyāsā strīṇā sukṛtaṁ vṛṅkte'tha ya idamavidvānadhopahāsaṁ caratyā'sya striyaḥ sukṛtaṁ vṛñjate||
Her lap is the sacrificial altar, her hair the sacrificial grass, her skin within the organ the lighted fire; the two labia of the vulva are the two stones of the soma-press. He who, knowing this, practises sexual intercourse wins as great a world as is won through the Vijapeya sacrifice; he acquires for himself the fruit of the good deeds of the woman. But he who, without knowing this, practises sexual intercourse turns over to the woman his own good deeds.
Verse ४
एतद्ध स्म वै तद्विद्वानूद्दालक आरुनिराहैतद्ध स्म वै तद्विद्वान्नाको मौद्गल्य आहैतद्ध स्म वै तद्विद्वान्कुमारहारित आह बहवो मर्या ब्राह्मणायना निरिन्द्रिया विसुकृतोऽस्माल्लोकात्प्रयन्ति य इदमविद्वासोऽधोपहासं चरन्तीति बहु वा इद सुप्तस्य वा जाग्रतो वा रेतः स्कन्दति॥
etaddha sma vai tadvidvānūddālaka ārunirāhaitaddha sma vai tadvidvānnāko maudgalya āhaitaddha sma vai tadvidvānkumārahārita āha bahavo maryā brāhmaṇāyanā nirindriyā visukṛto'smāllokātprayanti ya idamavidvāso'dhopahāsaṁ carantīti bahu vā ida suptasya vā jāgrato vā retaḥ skandati||
Having known this, Uddalaka the son of Aruna, Naka the son of Mudgala and Kumara-harita said: "Many mortals, brahmins only in name, perform the sexual act withoutknowledge of what has been said and depart from this world impotent and without merit." Even if this much semen-of one asleep or of one awake-is spilled.
Verse ५
तदभिमृशेदनु वा मन्त्रयेत यन्मेऽद्य रेतः पृथिवीमस्कान्त्सीद्यदोषधीरप्यसरद्यदप। इदमहं तद्रेत आददे पुनर्मामैतुविन्द्रियं पुनस्तेजः पुनर्भगः। पुनरग्निर्धिष्ण्या यथास्थानं कल्पन्तामित्यानामिकाङ्गुष्ठाभ्यामादायान्तरेण स्तनौ वा भ्रुवौ वा निमृज्यात्॥
tadabhimṛśedanu vā mantrayeta yanme'dya retaḥ pṛthivīmaskāntsīdyadoṣadhīrapyasaradyadapa| idamahaṁ tadreta ādade punarmāmaituvindriyaṁ punastejaḥ punarbhagaḥ| punaragnirdhiṣṇyā yathāsthānaṁ kalpantāmityānāmikāṅguṣṭhābhyāmādāyāntareṇastanau vā bhruvau vā nimṛjyāt||
He should touch it and repeat the following mantra: "Whatever semen of mine has spilt on earth, whatever has flowed to plants, whatever to water, I reclaim it." With these words he should take the semen with his ring finger and thumb and rub it between his breasts or eyebrows, repeating the following mantra: "Let the semen return to me, let Vigour come to me again, let glow and good fortune come to me again. May the deities who dwell in the sacrificial fire put the semen back in its proper place."
Verse ६
अथ यद्युदक आत्मानं पश्येत्तदभिमन्त्रयेत मयि तेज इन्द्रियं यशो द्रविण सुकृतमिति श्रीर्ह वा एषा स्त्रीणां यन्मलोद्वासास्तस्मान्मलोद्वाससं यशस्विनीमभिक्रम्योपमन्त्रयेत॥
atha yadyudaka ātmānaṁ paśyettadabhimantrayeta mayi teja indriyaṁ yaśo draviṇa sukṛtamiti śrīrha vā eṣā strīṇāṁ yanmalodvāsāstasmānmalodvāsasaṁ yaśasvinīmabhikramyopamantrayeta||
Now, if a man sees himself (his reflection) in water, he should recite the following mantra: "May the gods bestow on me vigour, manhood, fame, wealth and merit." In praise of the wife who will bear him a son: She (his wife) has put on the soiled clothes of impurity; she is, verily, loveliness among women. Therefore when she has removed the clothes of impurity and appears beautiful, he should approach her and speak to her.
Verse ७
सा चेदस्मै न दद्यात्काममेनामपक्रिणीयात् सा चेदस्मै नैव दद्यात्काममेनां यष्ट्या वा पाणिना वोपहत्यातिक्रामेदिन्द्रियेन ते यशसा यश आदद इत्ययशा एव भवति॥
sā cedasmai na dadyātkāmamenāmapakriṇīyāt sā cedasmai naiva dadyātkāmamenāṁ yaṣṭyā vā pāṇinā vopahatyātikrāmedindriyena te yaśasā yaśa ādada ityayaśā eva bhavati||
If she does not willingly yield her body to him, he should buy her with presents. If she is still unyielding, he should strike her with a stick or with his hand and overcome her, repeating the following mantra: "With power and glory I take away your glory." Thus she becomes discredited.
Verse ८
सा चेदस्मै दद्यादिन्द्रियेण ते यशसा यश आदधामीति यशस्विनावेव भवतः॥
sā cedasmai dadyādindriyeṇa te yaśasā yaśa ādadhāmīti yaśasvināveva bhavataḥ||
If she grants his desire, he should repeat the following mantra: "With power and glory I give you glory." Thus they both become glorious.
Verse ९
स यामिच्छेत्कामयेत मेति तस्यामर्थं निष्ठाय मुखेन मुख संधायोपस्थमस्या अभिमृश्य जपेदङ्गादङ्गात्संभवसि हृदयादधिजायसे। स त्वमङ्गकषायोऽसि दिग्धविद्धामिव मादयेमाममूं मयीति॥
sa yāmicchetkāmayeta meti tasyāmarthaṁ niṣṭhāya mukhena mukha saṁdhāyopasthamasyā abhimṛśya japedaṅgādaṅgātsaṁbhavasi hṛdayādadhijāyase| sa tvamaṅgakaṣāyo'si digdhaviddhāmiva mādayemāmamūṁ mayīti||
If a man desires his wife with the thought: "May she enjoy love with me," then, after inserting the member in her, joining mouth to mouth and stroking her organ, he should utter thefollowing mantra: "O semen, you have been produced from my every limb, especially from my heart through the essence of food you are the essence of the limbs. Bring this woman under my control, like a deer pierced by a poisoned arrow."
Verse १०
अथ यामिच्छेन्न गर्भं दधीतेति तस्यामर्थं निष्ठाय मुखेन मुख संधायाभिप्राण्यापान्यादिन्द्रियेण ते रेतसा रेत आदद इत्यरेता एव भवति॥
atha yāmicchenna garbhaṁ dadhīteti tasyāmarthaṁ niṣṭhāya mukhena mukha saṁdhāyābhiprāṇyāpānyādindriyeṇa te retasā reta ādada ityaretā eva bhavati||
Now, the wife whom he desires with the thought: "May she not conceive"-after inserting the member in her and joining mouth to mouth, he should inhale and then exhale, repeating the following mantra: "With power, with semen,I reclaim the semen from you." Thus she comes to be without semen.
Verse ११
अथ यामिच्छेद्दधीतेति तस्यामर्थं निष्ठाय मुखेन मुख संधायापान्याभिप्राण्यादिन्द्रियेण ते रेतसा रेत आदधामीति गर्भिण्येव भवति॥
atha yāmiccheddadhīteti tasyāmarthaṁ niṣṭhāya mukhena mukha saṁdhāyāpānyābhiprāṇyādindriyeṇa te retasā reta ādadhāmīti garbhiṇyeva bhavati||
Now, the wife whom he desires with the thought: "May she conceive"-after inserting the member in her and joining mouth to mouth, he should inhale and then exhale, repeating the following mantra: "With power, with semen, I deposit semen in you." Thus she verily becomes pregnant.
Verse १२
अथ यस्य जायायै जारः स्यात्तं चेद्द्विष्यादामपात्रेऽग्निमुपसमाधाय प्रतिलोम शरबर्हिर्स्तीर्त्वा तस्मिन्नेताः शरभृष्टीः प्रतिलोमाः सर्पिषाऽक्ता जुहुयान्मम समिद्धेऽहौषीः प्राणापानौ त आददेऽसाविति मम समिद्धेऽहौषिः पुत्रपशूस्त आददेऽसाविति मम समिद्धेऽहौसीरिष्टासुकृते त आददेऽसाविति मम समिद्धेऽहौषीराशपराकाशौ त आददेऽसाविति स वा एष निरिन्द्रियो विसुकृतोऽस्माल्लोकात्प्रैति यमेवंविद्ब्राह्मणः शपति तस्मादेवंविच्छ्रोत्रियस्य दारेण नोपहासमिच्छेदुत ह्येवंवित्परो भवति॥
atha yasya jāyāyai jāraḥ syāttaṁ ceddviṣyādāmapātre'gnimupasamādhāya pratiloma śarabarhirstīrtvā tasminnetāḥ śarabhṛṣṭīḥ pratilomāḥ sarpiṣā'ktā juhuyānmama samiddhe'hauṣīḥ prāṇāpānau ta ādade'sāviti mama samiddhe'hauṣiḥ putrapaśūsta ādade'sāviti mama samiddhe'hausīriṣṭāsukṛte ta ādade'sāviti mama samiddhe'hauṣīrāśaparākāśau ta ādade'sāviti sa vā eṣa nirindriyo visukṛto'smāllokātpraiti yamevaṁvidbrāhmaṇaḥ śapati tasmādevaṁvicchrotriyasya dāreṇa nopahāsamiccheduta hyevaṁvitparo bhavati||
Now, if a man's wife has a paramour whom he detests, he should perform the following rite in order to cast an evil spell upon him: Let him put fire in an unbaked earthen vessel, spread stalks of reed and kusa grass inversely and offer in the sacrificial fire the reed tips, soaked in clarified butter, inversely, repeating the following mantra: "You have made a libation in my kindled fire! I take away your prana and apana, you, _______! Here the name of the evil-doer should be uttered. You have made a libation in my kindled fire! I take away your sons and cattle, you, _______! You have made a libation in my kindled fire! I take away your Vedic rites and those done according to the Smritis, you, _______! You have made a libation in my kindled fire! I take away your hopes and expectations, you, _______ He whom a brahmin who knows this rite curses, departs from this world impotent and shorn of merit. Therefore let no one even joke with the wife of a Vedic scholar who knows this rite; for he who has this knowledge is a dangerous enemy.
Verse १३
अथ यस्य जायामार्तवं विन्देत्त्र्यहं कसेन पिबेदहतवासा नैनां वृषलो न वृषल्युपहन्यास्त्रिरात्रान्त आप्लूत्य व्रीहीनवघातयेत्॥
atha yasya jāyāmārtavaṁ vindettryahaṁ kasena pibedahatavāsā naināṁ vṛṣalo na vṛṣalyupahanyāstrirātrānta āplūtya vrīhīnavaghātayet||
If a man's wife has the monthly sickness, she should for three days drink water from a cup made of bell metal. Let no sudraman or woman touch her. After three nights she should bathe, put on a new cloth and her husband should make her thresh rice.
Verse १४
स य इच्छेत्पुत्रो मे शुक्लो जायेत वेदमनुब्रुवीत सर्वमायुरियादिति क्षीरौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै॥
sa ya icchetputro me śuklo jāyeta vedamanubruvīta sarvamāyuriyāditi kṣīraudanaṁ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavai||
If a man wishes that a son with a fair complexion should be born to him, that he should study one Veda and that he should attain a full term of life, then they (husband and wife) should have rice cooked in milk and eat it with clarified butter. Thus they should be able to beget such a son.
Verse १५
अथ य इच्छेत्पुत्रो मे कपिलः पिङ्गलो जायेत द्वौ वेदावनुब्रुवीत सर्वमायुरियादिति दध्योदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै॥
atha ya icchetputro me kapilaḥ piṅgalo jāyeta dvau vedāvanubruvīta sarvamāyuriyāditi dadhyodanaṁ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavai||
If a man wishes that a son with a tawny or brown complexion should be born to him, that he should study two Vedas and that he should attain a full term of life, then they should have rice cooked in curds and eat it with clarified butter. Thus they should be able to beget such a son.
Verse १६
अथ य इच्छेत्पुत्रो मे श्यामो लोहिताक्षो जायेत त्रीन्वेदाननुब्रुवीत सर्वमायुरियादिति उदौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै॥
atha ya icchetputro me śyāmo lohitākṣo jāyeta trīnvedānanubruvīta sarvamāyuriyāditi udaudanaṁ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavai||
If a man wishes that a son with a dark complexion and red eyes should be born to him, that he should study three Vedas and that he should attain a full term of life, then they should have rice cooked in water and eat it with clarified butter. Thus they should be able to beget such a son.
Verse १७
अथ य इच्छेद्दुहिता मे पण्डिता जायेत सर्वमायुरियादिति तिलौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै॥
atha ya icchedduhitā me paṇḍitā jāyeta sarvamāyuriyāditi tilaudanaṁ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavai||
If a man wishes that a daughter should be born to him who will be a scholar and attain a full term of life, then they should have rice cooked with sesamum and eat it with clarified butter. Thus they should be able to beget such a daughter.
Verse १८
अथ य इच्छेत्पुत्रो मे पण्डितो विगीतः समितिंगमः शुश्रूषितां वाचं भाषिता जायेत सर्वान्वेदाननुब्रुवीत सर्वमायुरियादिति मासौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवा औक्षेण वार्षभेण वा ॥
atha ya icchetputro me paṇḍito vigītaḥ samitiṁgamaḥ śuśrūṣitāṁ vācaṁ bhāṣitā jāyeta sarvānvedānanubruvīta sarvamāyuriyāditi māsaudanaṁ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavāi aukṣeṇa vārṣabheṇa vā ||
If a man wishes that a son should be born to him who will be a famous scholar, frequenting assemblies and speaking delightful words, a student of all the Vedas and an enjoyer of the full term of life, he should have rice cooked with the meat of a young bull or of one more advanced in years and he and his wife should eat it with clarified butter. Then they should be able to beget such a son.
Verse १९
अथाभिप्रातरेव स्थालीपाकावृताज्य चेष्टित्वा स्थालीपाकस्योपघातं जुहोत्यग्नये स्वाहाऽनुमतये स्वाहा देवाय सवित्रे सत्यप्रसवाय स्वाहेति हुत्वोद्धृत्य प्राश्नाति प्राश्येतरस्याः प्रयच्छति प्रक्षाल्य पाणी उदपात्रं पूरयित्वा तेनैनां त्रिरभ्युक्षत्युत्तिष्ठातो विश्वावसौऽन्यामिच्छ प्रपूर्व्यां सं जायां पत्या सहेति॥
athābhiprātareva sthālīpākāvṛtājya ceṣṭitvā sthālīpākasyopaghātaṁ juhotyagnaye svāhā'numataye svāhā devāya savitre satyaprasavāya svāheti hutvoddhṛtya prāśnāti prāśyetarasyāḥ prayacchati prakṣālya pāṇī udapātraṁ pūrayitvā tenaināṁ trirabhyukṣatyuttiṣṭhāto viśvāvasau'nyāmiccha prapūrvyāṁ saṁ jāyāṁ patyā saheti||
Now, towards morning he purifies the clarified butter according to the rules of Sthalipaka and offers Sthalipaka oblations repeatedly, saying: "Svaha to fire! Svaha to Anumati! Svaha to the radiant sun, who produces infallible results!" Having made the offering, he takes up the remnant of the cooked food, eats part of it and gives the rest to his wife. Then he washes his hands, fills the water-vessel and sprinkles her thrice with water, uttering once this mantra: "Get up from here, O Visvavasu! Seek another young woman, a wife with her husband."
Verse २०
अथैनामभिपद्यतेऽमोऽहमस्मि सा त्व सा त्वमस्यमोऽह सामाहमस्मि ऋक्त्वं द्यौरहं पृथिवी त्वं तावेहि सरभावहै सह रेतो दधावहै पुसे पुत्राय वित्तय इति॥
athaināmabhipadyate'mo'hamasmi sā tva sā tvamasyamo'ha sāmāhamasmi ṛktvaṁ dyaurahaṁ pṛthivī tvaṁ tāvehi sarabhāvahai saha reto dadhāvahai puse putrāya vittaya iti||
Then he embraces her, repeating the following mantra: I am the vital breath and you are speech. You are speech and I am the vital breath. I am Saman and you are Rig; I am heaven and you are earth. Come, let us strive together so that we may have a male child."
Verse २१
अथास्या ऊरू विहापयति विजिहीथां द्यावापृथिवी इति तस्यामर्थं निष्ठाय मुखेन मुख संधाय त्रिरेनामनुलोमामनुमार्ष्टिः विष्णुर्योनिं कल्पयतु त्वष्टा रूपाणि पिशतु। आसिञ्चतु प्रजापतिर्धाता गर्भं दधातु ते। गर्भं धेहि सिनीवालि गर्भं धेहि पृथुष्टुके। गर्भं ते श्विनौ देवावाधत्तां पुष्करस्रजौ॥
athāsyā ūrū vihāpayati vijihīthāṁ dyāvāpṛthivī iti tasyāmarthaṁ niṣṭhāya mukhena mukha saṁdhāya trirenāmanulomāmanumārṣṭiḥ viṣṇuryoniṁ kalpayatu tvaṣṭā rūpāṇi piśatu| āsiñcatu prajāpatirdhātā garbhaṁ dadhātu te| garbhaṁ dhehi sinīvāli garbhaṁ dhehi pṛthuṣṭuke| garbhaṁ te śvinau devāvādhattāṁ puṣkarasrajau||
Then he spreads apart her thighs, repeating the following mantra: "Spread yourselves apart, Heaven and Earth." Inserting the member in her and joining mouth to mouth, he strokes her three times from head to foot, repeating the following mantra: "Let Vishnu make the womb capable of bearing a son! Let Tvashtra shape the various limbs of the child! Let Prajapati pour in the semen! Let Dhatra support the embryo! O Sinivali, make her conceive; O goddess whose glory is widespread, make her conceive! May the two Atvins, garlanded with lotuses, support the embryo!
Verse २२
हिरण्मयी अरणी याभ्यां निर्मन्थतामश्विनौ। तं ते गर्भं हवामहे दशमे मासि सूतये। यथाऽग्निगर्भा पृथिवी यथा द्यौरिन्द्रेण गर्भिणी। वायुर्दिशां यथा गर्भ एवं गर्भं दधामि तेऽसाविति॥
hiraṇmayī araṇī yābhyāṁ nirmanthatāmaśvinau| taṁ te garbhaṁ havāmahe daśame māsi sūtaye| yathā'gnigarbhā pṛthivī yathā dyaurindreṇa garbhiṇī| vāyurdiśāṁ yathā garbha evaṁ garbhaṁ dadhāmi te'sāviti||
"Let the two Atvins chum the womb with the two golden arani sticks! I am placing a seed in your womb to be delivered in the tenth month. As the earth has fire in its womb, as heaven is pregnant with the sun, as the quarters are impregnated by air, so I am impregnating you by placing this seed in your womb." After the reciting of the mantra, he utters his own name and that of his wife and places the seed.
Verse २३
सोष्यन्तीमद्भिरभ्युक्षति। यथा वायुः पुष्करिणी समिङ्गयति सर्वतः। एवा ते गर्भ एजतु सहावैतु जरायुणा। इन्द्रस्यायं व्रजः कृतः सार्गलः सपरिश्रयः। तमीन्द्र निर्जहि गर्भेण सावरा सहेति॥
soṣyantīmadbhirabhyukṣati| yathā vāyuḥ puṣkariṇī samiṅgayati sarvataḥ| evā te garbha ejatu sahāvaitu jarāyuṇā| indrasyāyaṁ vrajaḥ kṛtaḥ sārgalaḥ sapariśrayaḥ| tamīndra nirjahi garbheṇa sāvarā saheti||
When she is about to deliver the child, he sprinkles her with water, repeating the following mantra: "As the wind agitates a pond on every side, even so let your foetus stir and come out along with the chorion. Indra (prana) made a path when the seed entered the womb. O Indra, follow 200 that path and come out with the foetus and the covering and cause also the after birth to come forth with the babe."
Verse २४
जातेऽग्निमुपसमाधायाङ्क आधाय कसे पृषदाज्य संनीय पृषदाज्यस्योपघातं जुहोत्यस्मिन्त्सहस्रं पुष्यासमेधमानः स्वे गृहे। अस्योपसन्द्यां मा छैत्सीत् प्रजया च पशुभिश्च स्वाहा। मयि प्राणास्त्वयि मनसा जुहोमि स्वाहा। यत्कर्मणाऽत्यरीरिचं यद्वा न्यूनमिहाकरम्। अग्निष्टत्स्विष्टकृद्विद्वान्स्विष्टं सुहुतं करोतु नः स्वाहेति॥
jāte'gnimupasamādhāyāṅka ādhāya kase pṛṣadājya saṁnīya pṛṣadājyasyopaghātaṁ juhotyasmintsahasraṁ puṣyāsamedhamānaḥ sve gṛhe| asyopasandyāṁ mā chaitsīt prajayā ca paśubhiśca svāhā| mayi prāṇāstvayi manasā juhomi svāhā| yatkarmaṇā'tyarīricaṁ yadvā nyūnamihākaram| agniṣṭatsviṣṭakṛdvidvānsviṣṭaṁ suhutaṁ karotu naḥ svāheti||
When the son is born, he should light a fire, take the child on his lap, put a mixture of curds and clarified butter in a bell- metal cup and offer oblations in the fire repeatedly, uttering the mantra: "May I increase as the son in my own home and support a thousand people! May the Goddess of Fortune never depart, with children and cattle, from his line! Svaha! The vital breath that is in me, I mentally offer to you. Svaha! If I have done anything too much or too little in this ceremony, may the all- knowing and highly beneficent fire make it just right and proper for me. Svaha!"
Verse २५
अथास्य दक्षिणं कर्णमभिनिधाय वाग्वागिति त्रिरथ दधि मधु घृत सन्नीयानन्तर्हितेन जातरूपेण प्राशयति। भूस्त्वे दधामि भुवस्ते दधामि स्वस्ते दधामि भूर्भुवः स्वः सर्वं त्वयि दधामीति॥
athāsya dakṣiṇaṁ karṇamabhinidhāya vāgvāgiti triratha dadhi madhu ghṛta sannīyānantarhitena jātarūpeṇa prāśayati| bhūstve dadhāmi bhuvaste dadhāmi svaste dadhāmi bhūrbhuvaḥ svaḥ sarvaṁ tvayi dadhāmīti||
The, putting his month to the child's right ear, he should say thrice: "Speech! Speech!" Next he would mix together curds, honey and clarified butter and feed the child with a golden stick which is not placed inside the month, saying these mantras: "I put the earth (Bhuh) into you; I put the sky (Bhuvah) into you; I put heaven (Svah) into you. The whole of earth, sky and heaven I put into you."
Verse २६
अथास्य नाम करोति वेदोऽसीति तदस्य तद्गुह्यमेव नाम भवति॥
athāsya nāma karoti vedo'sīti tadasya tadguhyameva nāma bhavati||
Then he (the father) gives him (the son) a name: 'You are the Veda (knowledge)." That is his secret name.
Verse २७
अथैनं मात्रे प्रदाय स्तनं प्रयच्छति यस्ते स्तनः शशयो यो मयोभूर्यो रत्नधा वसुविद्यः सुदत्रः। येन विश्वा पुष्यसि वार्याणि सरस्वति तमिह धातवे करिति॥
athainaṁ mātre pradāya stanaṁ prayacchati yaste stanaḥ śaśayo yo mayobhūryo ratnadhā vasuvidyaḥ sudatraḥ| yena viśvā puṣyasi vāryāṇi sarasvati tamiha dhātave kariti||
Then he presents him to the mother to give him her breast, uttering the mantra: "O Sarasvati, that breast of thine which is fruitful, the sustainer of all, full of milk, the bestower of wealth and generous and by which thou nourishest all who are worthy-transfer that breast here to my wife, for my child to suck.
Verse २८
अथास्य मातरमभिमन्त्रयते। ईलाऽसि मैत्रावरुणी वीरे वीरमजीजनत्। सा त्वं वीरवती भव याऽस्मान्वीरवतोऽकरदिति तं वा एतमाहुरतिपिता बताभूरतिपितामहो बताभूः परमां बत काष्ठां प्रापच्छ्रिया यशसा ब्रह्मवर्चसेन य एवंविदो ब्राह्मणस्य पुत्रो जायत इति॥
athāsya mātaramabhimantrayate| īlā'si maitrāvaruṇī vīre vīramajījanat| sā tvaṁ vīravatī bhava yā'smānvīravato'karaditi taṁ vā etamāhuratipitā batābhūratipitāmaho batābhūḥ paramāṁ bata kāṣṭhāṁ prāpacchriyā yaśasā brahmavarcasena ya evaṁvido brāhmaṇasya putro jāyata iti||
Then he addresses the mother of the child thus: 'You are the adorable Arundhati, the wife of Vasishtha and with me, who am a man, as your partner you have brought forth a male child. Be the mother of many male children, for you have given us a son.
Verse १
अथ वशः। पौतिमाषीपुत्रः कात्यायनीपुत्रात्कात्यायनीपुत्रो गौतमीपुत्राद्गौतमीपुत्रो भारद्वाजीपुत्राद्भारद्वाजीपुत्रः पाराशरीपुत्रात्पाराशरीपुत्र औपस्वस्तीपुत्रादौपस्वस्तीपुत्रः पाराशरीपुत्रात्पाराशरीपुत्रः कात्यायनीपुत्रात्कात्यायनीपुत्रः कौशिकीपुत्रात्कौशिकीपुत्र आलम्बीपुत्राच्च वैयाघ्रपदीपुत्राच्च वैयाघ्रपदीपुत्रः काण्वीपुत्राच्च कापीपुत्राच्च कापीपुत्रः॥
atha vaśaḥ| pautimāṣīputraḥ kātyāyanīputrāt kātyāyanīputro gautamīputrādgautamīputro bhāradvājīputrādbhāradvājīputraḥ pārāśarīputrātpārāśarīputra aupasvastīputrādaupasvastīputraḥ pārāśarīputrātpārāśarīputraḥ kātyāyanīputrātkātyāyanīputraḥ kauśikīputrātkauśikīputra ālambīputrācca vaiyāghrapadīputrācca vaiyāghrapadīputraḥ kāṇvīputrācca kāpīputrācca kāpīputraḥ||
Now the line of teachers: The son of Pautimashi received this knowledge from the son of Katyayani. The son of Katyayani from the son of Gautami. The son of Gautami from the son of Bharadvaji. The son of Bharadvaji from the son of Parasari. The son of Parasari from the son of Aupasvasti. The son of Aupasvasti from the son of another Parasari. The son of this Parasari from the son of Katyayani. The son of Katyayani from the son of Kausiki. The son of Kausiki from the son of Alambi and the son of Vaiyaghrapadi. The son of Vaiyaghrapadi from the son of Kanvi and the son of Kapi. The son of Kapi.
Verse २
आत्रेयीपुत्रादात्रेयीपुत्रो गौतमीपुत्राद्गौतमीपुत्रो भारद्वाजीपुत्राद्भारद्वाजीपुत्रः पाराशरीपुत्रात्पाराशरीपुत्रो वात्सीपुत्राद्वात्सीपुत्रः पाराशरीपुत्रात्पाराशरीपुत्रो वार्कारुणीपुत्राद्वार्कारुणीपुत्रो वार्कारुणीपुत्रादार्कारुणीपुत्रआर्तभागीपुत्रादार्तभागीपुत्रः शौङ्गीपुत्राच्छौङ्गीपुत्रः सांकृतीपुत्रात्सांकृतीपुत्र आलम्बायनीपुत्रादालम्बायनीपुत्र आलम्बीपुत्रादालम्बीपुत्रो जायन्तीपुत्राज्जायन्तीपुत्रो माण्डूकायनीपुत्रान्माण्डूकायनीपुत्रो माण्डूकीपुत्रान्माण्डूकीपुत्रः शाण्डिलीपुत्राच्छाण्डिलीपुत्रो राथीतरीपुत्राद्राथीतरीपुत्रो भालुकीपुत्राद्भालुकीपुत्रः क्रौञ्चिकीपुत्राभ्यां क्रौञ्चिकीपुत्रौ वैदभृतीपुत्राद्वैदभृतीपुत्रः कार्शकेयीपुत्रात्कार्शकेयीपुत्रः प्राचीनयोगीपुत्रात्प्राचीनयोगीपुत्रः सांजीवीपुत्रात्सांजीवीपुत्रः प्राश्नीपुत्रादासुरिवासिनः प्राश्नीपुत्र आसुरायणादासुरायण आसुरेरासुरिः॥
ātreyīputrādātreyīputro gautamīputrādgautamīputro bhāradvājīputrādbhāradvājīputraḥ pārāśarīputrātpārāśarīputro vātsīputrādvātsīputraḥ pārāśarīputrātpārāśarīputro vārkāruṇīputrādvārkāruṇīputro vārkāruṇīputrādārkāruṇīputra ārtabhāgīputrādārtabhāgīputraḥ śauṅgīputrācchauṅgīputraḥ sāṁkṛtīputrātsāṁkṛtīputra ālambāyanīputrādālambāyanīputra ālambīputrādālambīputro jāyantīputrājjāyantīputro māṇḍūkāyanīputrānmāṇḍūkāyanīputro māṇḍūkīputrānmāṇḍūkīputraḥ śāṇḍilīputrācchāṇḍilīputro rāthītarīputrādrāthītarīputro bhālukīputrādbhālukīputraḥ krauñcikīputrābhyāṁ krauñcikīputrau vaidabhṛtīputrādvaidabhṛtīputraḥ kārśakeyīputrātkārśakeyīputraḥ prācīnayogīputrātprācīnayogīputraḥ sāṁjīvīputrātsāṁjīvīputraḥ prāśnīputrādāsurivāsinaḥ prāśnīputra āsurāyaṇādāsurāyaṇa āsurerāsuriḥ||
From the son of Atreyi. The son of Atreyi from the son of Gautami. The son of Gautami from the son of Bharadvaji. The son of Bharadvaji from the son of Parasari. The son of Parasari from the son of Vatsi. The son of Vatsi from the son of another Parasan.. The son of this Parasan from the son of Varkaruni. The son of Varkaruni from the son of another Varkaruni. The son of this Varkaruni from the son of Artabbagi. The son of Artabbagi from the son of Saungi. The son of Saungi from the son of Sankriti. The son of Sankriti from the son of Alambayani. The son of Alambayani from the son of Alambi. The son of Alambi from the son of Jayanti. The son of Jayanti from the son of Mandukayani. The son of Mandukayani from the son of Manduki. The son of Manduki from the son of Sandili. The son of Sandili from the son of Rathitari. The son of Rathitari from the son of Bhaluki. The son of Bhaluki from the two sons of Kraunchiki. The two sons of Kraunchiki from the son of Vaidabhriti. The son of Vaidabhriti from the son of Karsakeyi. The son of Karsakeyi from the son of Prachinayogi. The son of Prachinayogi from the son of Sanjivi. The son of Sanjivi from Asurivasin, who was the son of Prasni. The son of Prasni from Asurayana. Asurayana from Asuri. Asuri
Verse ३
याज्ञवल्क्याद्याज्ञवल्क्य ऊद्दालकादूद्दालकोऽरुणादरुण ऊपवेशेरूपवेशिः कुश्रेः कुश्रिर्वाजश्रवसो वाजश्रवा जिह्वावतो बाध्योगाज्जिह्वावान्बाध्योगोऽसिताद्वार्षगणादसितो वार्षगणो हरितात्कश्यपाधरितः कश्यपः शिल्पात्कश्यपाच्छिल्पः कश्यपः कश्यपान्नैध्रुवेः कश्यपो नैध्रुविर्वाचो वागम्भिण्या अम्भिण्यादित्यादादित्यानीमानि शुक्लानि यजूषि वाजसनेयेन याज्ञवल्क्येनाख्यायन्ते॥
yājñavalkyādyājñavalkya ūddālakādūddālako'ruṇādaruṇa ūpaveśerūpaveśiḥ kuśreḥ kuśrirvājaśravaso vājaśravā jihvāvato bādhyogājjihvāvānbādhyogo'sitādvārṣagaṇādasito vārṣagaṇo haritātkaśyapādharitaḥ kaśyapaḥ śilpātkaśyapācchilpaḥ kaśyapaḥ kaśyapānnaidhruveḥ kaśyapo naidhruvirvāco vāgambhiṇyā ambhiṇyādityādādityānīmāni śuklāni yajūṣi vājasaneyena yājñavalkyenākhyāyante||
From Yajnavalkya. Yajnavalkya from Uddalaka. Uddalaka from Aruna. Aruna from Upavesi. Upavesi from Kusri. Kusri from Vajasravas. Vajasravas from Jihvavat, the son of Badhyoga. Jihvavat, the son of Badhyoga, from Asita, the son of Varshagana. Asita, the son of Varshagana, from Harita Kasyapa. Harita Kasyapa from Silpa Kasyapa. Silpa Kasyapa from Kasyapa, the son of Nidhruva. Kasyapa, the son of Nidhruva, from Vach. Vach from Ambhini. Ambhini from thesun. These white Yajuses (sacrificial formulas not vitiated by human blemishes) are explained by Yajnavalkya, belonging to the Vajasaneyi school.
Verse ४
समानमा सांजीवीपुत्रात्सांजीवीपुत्रो माण्डूकायनेर्माण्डूकायनिर्माण्डव्यान्माण्डव्यः कौत्सात्कौत्सो माहित्थेर्माहित्थिर्वामकक्षायणाद्वामकक्षायणः शाण्डिल्याच्छाण्डिल्यो वात्स्याद्वात्स्यः कुश्रेः कुश्रिर्यज्ञवचसो राजस्तम्बायनाद्यज्ञवचा राजस्तम्बायनस्तुरात्कावषेयात्तुरः कावषेयः प्रजापतेः प्रजापतिर्ब्रह्मणो ब्रह्म स्वयंभु ब्रह्मणे नमः॥
samānamā sāṁjīvīputrātsāṁjīvīputro māṇḍūkāyanermāṇḍūkāyanirmāṇḍavyānmāṇḍavyaḥ kautsātkautso māhitthermāhitthirvāmakakṣāyaṇādvāmakakṣāyaṇaḥ śāṇḍilyācchāṇḍilyo vātsyādvātsyaḥ kuśreḥ kuśriryajñavacaso rājastambāyanādyajñavacā rājastambāyanasturātkāvaṣeyātturaḥ kāvaṣeyaḥ prajāpateḥ prajāpatirbrahmaṇo brahma svayaṁbhu brahmaṇe namaḥ||
The line of teachers is the same up to the son of Sanjivi. The son of Sanjivi received this knowledge from Mandukayani. Mandukayani from Mandavya. Mandavya from Kautsa. Kautsa from Mahitthi. Mahitthi from Vamakaxiyana. Vamakaxiyana from Sandilya. Sandilya from Vatsya. Vatsya from Kusri. Kusri from Yajnavachas, the son of Rajastamba. Yajnavachas, the son of Rajastamba, from Tura, the son of Kavashi. Tura, the son of Kavashi, from Prajapati (Hiranyagarbha). Prajapati received this knowledge from his relationship to Brahman (the Vedas). Brahman is self- existent. Salutation to Brahman.