मद्देवयजनं पुण्यं नाम्ना ब्रह्मगिरिः स्मृतः चतुरशीतिपर्यन्तं योजनानि महामुने
My sacred place of worship is renowned as Brahmagiri by name, O great sage, extending up to eighty-four yojanas.
मद्देवयजनं पुण्यं पूर्वतो ब्रह्मणो गिरेः तत्र मध्ये वेदिका स्याद् गार्हपत्यो ऽस्य दक्षिणे
My sacred place of worship lies to the east of Brahmagiri; in its midst is the altar, and to its south is the gārhapatya fire.
तत्र चाहवनीयस्य एवम् अग्नींस् त्व् अकल्पयम् विना पत्न्या न सिध्येत यज्ञः श्रुतिनिदर्शनात्
There I arranged the āhavanīya fire as well; without a wife, the sacrifice does not succeed, as indicated by the scriptures.
शरीरम् आत्मनो ऽहं वै द्वेधा चाकरवं मुने पूर्वार्धेन ततः पत्नी ममाभूद् यज्ञसिद्धये
I divided my own body in two, O sage; with the former half, my wife was born for the accomplishment of the sacrifice.
उत्तरेण त्व् अहं तद्वद् अर्धो जाया इति श्रुतेः कालं वसन्तम् उत्कृष्टम् आज्यरूपेण नारद
With the other half, I myself, as heard in the tradition, became the husband; the excellent season of spring I prepared as clarified butter, O Nārada.
अकल्पयं तथा चेध्मं ग्रीष्मं चापि शरद् धविः ऋतुं च प्रावृषं पुत्र तदा बर्हिर् अकल्पयम्
Thus I arranged the fuel as summer, and autumn as the offering; the season of the rains, O son, I then prepared as the sacrificial grass.
छन्दांसि सप्त वै तत्र तदा परिधयो ऽभवन् कलाकाष्ठानिमेषा हि समित्पात्रकुशाः स्मृताः
There, the seven meters became the enclosing sticks, and the divisions of time—kalā, kāṣṭhā, and nimeṣa—were considered the fuel, the vessels, and the sacred grass.
यो ऽनादिश् च त्व् अनन्तश् च स्वयं कालो ऽभवत् तदा यूपरूपेण देवर्षे योक्त्रं च पशुबन्धनम्
Then, time itself, which is without beginning and without end, became manifest as the sacrificial post, O sage, and the binding rope for the sacrificial animal.
सत्त्वादित्रिगुणाः पाशा नैव तत्राभवत् पशुः ततो ऽहम् अब्रवं वाचं वैष्णवीम् अशरीरिणीम्
The cords of the three qualities—sattva and the others—became the bonds, but there was no sacrificial animal present there; then I spoke the Vaiṣṇava speech, bodiless.
विनैव पशुना नायं यज्ञः परिसमाप्यते ततो माम् अवदद् देवी सैव नित्याशरीरिणी
Without a sacrificial animal, this sacrifice cannot be completed; then the goddess, eternal and bodiless, spoke to me.
पौरुषेणाथ सूक्तेन स्तुहि तं पुरुषं परम्
With the hymn of the Puruṣa, praise that Supreme Person with manly strength.
तथेत्य् उक्त्वा स्तूयमाने देवदेवे जनार्दने मम चोत्पादके भक्त्या सूक्तेन पुरुषस्य हि
Saying 'so be it,' as the Lord of gods, Janārdana, the source of my being, was praised by me with devotion through the hymn of the Puruṣa—
सा च माम् अब्रवीद् देवी ब्रह्मन् मां त्वं पशुं कुरु तदा विज्ञाय पुरुषं जनकं मम चाव्ययम्
Then the goddess said to me, 'O Brahman, make me the sacrificial animal, recognizing the Puruṣa as my eternal progenitor.'
कालयूपस्य पार्श्वे तं गुणपाशैर् निवेशितम् बर्हिस्थितम् अहं प्रौक्षं पुरुषं जातम् अग्रतः
By the side of the sacrificial post of time, I sprinkled the Puruṣa, established there by the bonds of qualities and placed upon the sacred grass, who had appeared before me.
एतस्मिन्न् अन्तरे तत्र तस्मात् सर्वम् अभूद् इदम् ब्राह्मणास् तु मुखात् तस्य ऽभवन् बाह्वोश् च क्षत्रियाः
In that very moment, from him, all this came into being; from his mouth were born the Brāhmaṇas, and from his arms, the Kṣatriyas.
मुखाद् इन्द्रस् तथाग्निश् च श्वसनः प्राणतो ऽभवत् दिशः श्रोत्रात् तथा शीर्ष्णः सर्वः स्वर्गो ऽभवत् तदा
From his mouth came Indra and Agni; from his breath, the wind was born; from his ears, the directions; and from his head, the entire heaven was formed.
मनसश् चन्द्रमा जातः सूर्यो ऽभूच् चक्षुषस् तथा अन्तरिक्षं तथा नाभेर् ऊरुभ्यां विश एव च
From his mind, the moon was born; from his eyes, the sun; from his navel, the mid-space; and from his thighs, the people.
पद्भ्यां शूद्रश् च संजातस् तथा भूमिर् अजायत ऋषयो रोमकूपेभ्य ओषध्यः केशतो ऽभवन्
From his feet, the Śūdra was produced, and the earth was born; from his hair follicles, the seers, and from his hair, the plants.
ग्राम्यारण्याश् च पशवो नखेभ्यः सर्वतो ऽभवन् कृमिकीटपतंगादि पायूपस्थाद् अजायत
Domestic and wild animals arose from his nails; from his anus and genitals came worms, insects, and flying creatures.
स्थावरं जङ्गमं किंचिद् दृश्यादृश्यं च किंचन तस्मात् सर्वम् अभूद् देवा मत्तश् चाप्य् अभवन् पुनः एतस्मिन्न् अन्तरे सैव विष्णोर् वाग् अब्रवीच् च माम्
All that is stationary and moving, visible and invisible, came from him; and from me, the gods were again produced. At that moment, the very speech of Viṣṇu addressed me.
सर्वं संपूर्णम् अभवत् सृष्टिर् जाता तथेप्सिता इदानीं जुहुधि ह्य् अग्नौ पात्राणि च समानि च
Everything has become complete; creation has arisen just as desired. Now offer the vessels, both ordinary and special, into the fire.
विसर्जय तथा यूपं प्रणीतां च कुशांस् तथा ऋत्विग्रूपं यज्ञरूपम् उद्देश्यं ध्येयम् एव च
Likewise, remove the sacrificial post, the prepared sacred grass, and all that is in the form of the officiating priests, the sacrifice, the objects of meditation, and contemplation.
स्रुवं च पुरुषं पाशान् सर्वं ब्रह्मन् विसर्जय
Release the ladle, the Puruṣa, the bonds—release everything, O Brahman.
तद्वाक्यसमकालं तु क्रमशो यज्ञयोनिषु गार्हपत्ये दक्षिणाग्नौ तथा चैव महामुने
At the very moment those words were spoken, in due order, into the fires of sacrifice—the gārhapatya, the dakṣiṇāgni, and so on, O great sage—
पूर्वस्मिन्न् अपि चैवाग्नौ क्रमशो जुह्वतस् तदा तत्र तत्र जगद्योनिम् अनुसंधाय पूरुषम्
Even in the previous fire, as one offers oblations in order, one should contemplate the Cosmic Person, the source of the universe, in each and every place.
मन्त्रपूतं शुचिः सम्यग् यज्ञदेवो जगन्मयः लोकनाथो विश्वकर्ता कुण्डानां तत्र संनिधौ
Purified by mantra, pure in conduct, the deity of sacrifice—who is the embodiment of the universe, lord of the worlds, and creator of all—becomes present at those sacrificial pits.
शुक्लरूपधरो विष्णुर् भवेद् आहवनीयके श्यामो विष्णुर् दक्षिणाग्नेः पीतो गृहपतेः कवेः
Viṣṇu, assuming a white form, is present in the Āhavanīya fire; as dark, he is in the southern fire; as yellow, he is in the fire of the householder, the sage.
सर्वकालं तेषु विष्णुर् अतो देशेषु संस्थितः न तेन रहितं किंचिद् विष्णुना विश्वयोनिना
At all times, Viṣṇu abides in those places; there is nothing anywhere that is without Viṣṇu, the source of all.
प्रणीतायाः प्रणयनं मन्त्रैश् चाकरवं ततः प्रणीतोदकम् अप्य् एतत् प्रणीतेति नदी शुभा
Having performed the leading forth of the consecrated water with mantras, that water is called 'led forth' (praṇīta); and the auspicious river is also called praṇīta.
व्यसर्जयं प्रणीतां तां मार्जयित्वा कुशैर् अथ मार्जने क्रियमाणे तु प्रणीतोदकबिन्दवः
Having set forth that praṇīta water, after purifying it with kuśa grass, as the act of purification is performed, drops of praṇīta water fall.