सुरभिर्वैष्णवी माता नित्यं विष्णुपदे स्थिता । गोग्रासं च मया दत्तं सुरभे प्रतिगृह्यताम्
Surabhi, the divine cow, is the mother, always established in Vishnu's abode; the cow's portion given by me should be accepted by Surabhi.
गोभ्यश्च नम इत्येव पूजां कृत्वा गवेऽर्पयेत् । गोग्रासेन तु गोमाता सुरभिः सम्प्रसीदति
After performing worship with the words 'Salutations to the cows,' one should offer to the cow; by the cow's portion, the divine mother Surabhi is pleased.
ततो गोदोहनं कालं तिष्ठेच्चैव गृहाङ्गणे । अतिथिर्यस्य भग्नाशो गृहात्प्रतिनिवर्तते
Then, at the time of milking the cows, one should remain in the courtyard of the house; if a guest whose hopes are disappointed turns back from the house,
स तस्मै दुष्कृतं दत्त्वा पुण्यमादाय गच्छति । माता पिता गुरुर्भ्राता प्रजा दासः समाश्रितः
he gives his sins to the householder and takes away his merit; mother, father, teacher, brother, offspring, servant, and one who has sought refuge,
अभ्यागतोऽतिथिश्चाग्निरेते पोष्या उदाहृताः । एवं ज्ञात्वा तु यो मोहान्न करोति गृहाश्रमम्
a guest who has arrived, and fire—these are declared to be those who must be nourished; knowing this, if someone out of delusion does not maintain the householder's order,
तस्य नायं तु न परो लोको भवति धर्मतः । यत्फलं सोमयागेन प्राप्नोति धनवान्द्विजः
for him, neither this world nor the next exists according to righteousness; the fruit that a wealthy twice-born attains by the Soma sacrifice,
सम्यक् पञ्चमहायज्ञैर्दरिद्रस्तेन चाप्नुयात् । अथ प्राणाग्निहोत्रं तु वक्ष्यामि मुनिपुङ्गव
that same fruit is attained by a poor man through the five great sacrifices performed properly; now, O best of sages, I will explain the Prāṇāgnihotra,
यज्ज्ञात्वा मुच्यते जन्तुर्जन्ममृत्युजरादिभिः । परिज्ञानेन मुच्यन्ते नराः पातककिल्बिषैः
by knowing which a being is freed from birth, death, old age, and the like; by understanding it thoroughly, people are freed from sinful faults.
विधिना भुज्यते येन मुच्येत स ऋणत्रयात् । कुलान्युद्धरते विप्रो नरकानेकविंशतिम्
By means of the prescribed method, by which one partakes, one is freed from the three debts; a Brāhmaṇa thereby uplifts twenty-one generations from hell.
सर्वयज्ञफलप्राप्तिः सर्वलोकेषु गच्छति । हृत्पुण्डरीकमरणिर्मनो मन्धानसंज्ञकम्
He attains the fruit of all sacrifices and goes to all worlds; the heart-lotus is the sacrificial ground, called Mandhāna.
वायुरज्ज्वा मथेदग्निं चक्षुरध्वर्युरेव च । तर्जनीमध्यमाङ्गुष्ठैः प्राणस्यैवाहुतिं क्षिपेत्
The wind churns fire with the tongue as the churning stick, and the eye is indeed the Adhvaryu priest; with the tips of the forefinger, middle finger, and thumb, one should offer the oblation to Prāṇa.
मध्यमानामिकाङ्गुष्ठैरपानस्याहुतिं क्षिपेत् । कनिष्ठानामिकाङ्गुष्ठैर्व्यानस्य तदनन्तरम्
With the middle finger, ring finger, and thumb, one should offer the oblation to Apāna; with the little finger, ring finger, and thumb, then to Vyāna.
कनिष्ठातर्जन्यङ्गुष्ठैरुदानस्याहुतिं क्षिपेत् । सर्वाङ्गुलैर्गृहीत्वान्नं समानस्याहुतिं क्षिपेत्
With the little finger, forefinger, and thumb, one should offer the oblation to Udāna; having taken food with all the fingers, one should offer the oblation to Samāna.
स्वाहान्तान्प्रणवाद्यांश्च नाममन्त्रांश्च वै पठेत् । मुखे चाहवनीयस्तु हृदये गार्हपत्यकः
One should recite the mantras beginning with Om and ending with Svāhā, as well as the name-mantras; in the mouth is the Āhavanīya fire, in the heart the Gārhapatya fire.
नाभौ च दक्षिणाग्निः स्यादधः सभ्यावसथ्यकौ । वाग्घोता प्राण उद्गाता चक्षुरध्वर्युरेव च
In the navel is the Dakṣiṇāgni fire, and below are the Sabhya and Āvasathya fires; speech is the Hotṛ, Prāṇa is the Udgātṛ, and the eye is indeed the Adhvaryu.
मनो ब्रह्मा भवेच्छ्रोत्रमाग्नीध्रस्थान एव च । अहङ्कारः पशुश्चात्र प्रणवः पय ईरितम्
The mind is the Brahmā priest, the ear is the Agnīdhra's place; here, the sense of ego is the sacrificial animal, Om is the milk as declared.
बुद्धिश्च पत्नी सम्प्रोक्ता यदधीनो गृहाश्रमी । उरो वेदिस्तु रोमाणि दर्भाः स्युः स्रुक्स्रुवौ करौ
Intellect is said to be the wife, and whatever is under the control of the householder; the chest is the altar, the hairs are the darbha grass, and the hands are the sruk and sruva ladles.
प्राणमन्त्रस्य च ऋषी रुक्मवर्णः क्षुधाग्निकः । देवतादित्य एवात्र गायत्रीच्छन्द उच्यते
The seer of the Prāṇa-mantra is Rukmavarṇa, whose fire is hunger; the deity here is the Sun, and the meter is said to be Gāyatrī.
प्राणाय च तथा स्वाहा मन्त्रान्ते कीर्तयेदपि । इदमादित्यदेवाय न ममेति वदेदपि
And at the end of the mantra for Prāṇa, one should recite 'Svāhā'; one should also say, 'This is not for me, but for the god Āditya.'
अपानमन्त्रस्य तथा गोक्षीरधवलाकृतिः । श्रद्धाग्निऋषिरेवात्र सोमो वै देवता स्मृता
For the Apāna-mantra, the seer is of cow's milk-white appearance; the fire is Faith, the deity is Soma, as is remembered.
उष्णिक्छन्दस्तथापानाय स्वाहेत्यपि कीर्तयेत् । सोमायेदं च न ममेत्यत्रोहः परिकीर्तितः
For the offering to Apāna, one should recite the meter Uṣṇik, and say 'svāhā' as well; 'This is for Soma, not for me'—here, 'rohaḥ' is to be proclaimed.
व्यानमन्त्रस्य चाख्यातोऽम्बुजवर्णहुताशनः । ऋषिरुक्तो देवताग्निरनुष्टुप् छन्द ईरितम्
For the Vyāna mantra, the sage is named Ambujavarṇa-hutāśana; the ṛk is stated, the deity is Agni, and the meter is Anuṣṭup, as declared.
व्यानाय च तथा स्वाहाग्नयेदं न ममेत्यपि । उदानमन्त्रस्य तथा शक्रगोपसवर्णकः
For Vyāna, likewise, 'svāhā' is to be said, and 'This is for Agni, not for me'; for the Udāna mantra, the sage is Śakragopa-savarṇaka.
ऋषिरग्निः समाख्यातो वायुर्वै देवता स्मृता । बृहतीच्छन्द आख्यातमुदानाय च पूर्ववत्
For Udāna, the sage is declared to be Agni, the deity is remembered as Vāyu, the meter is Bṛhatī, and for Udāna, as before.
वायवे चेदं न मम एवं चैवोच्चरेद् द्विजः । समानवायुमन्त्रस्य विद्युद्वर्णो विरूपकः
For Vāyu, 'This is not for me' should be recited in the same way by the twice-born; for the Samāna-vāyu mantra, the sage is Vidyudvarṇa Virūpaka.
ऋषिरग्निः समाख्यातः पर्जन्यो देवता मता । पङ्क्तिश्छन्दः समाख्यातं समानाय च पूर्ववत्
For this, the sage is declared to be Agni, the deity is considered to be Parjanya, the meter is Paṅkti, and for Samāna, as before.
पर्जन्यायेदमित्युक्त्वा षष्ठीं चैवाहुतिं क्षिपेत् । वैश्वानरो महानग्निर्ऋषिर्वै परिकीर्तितः
Having said 'This is for Parjanya,' one should offer the sixth oblation; Vaiśvānara, the great Agni, is proclaimed as the sage.
गायत्रीच्छन्द आख्यातं देवस्त्वात्मा भवेदपि । स्वाहान्तो मन्त्र आख्यातः परमात्मन उच्चरेत्
The meter is declared to be Gāyatrī; the deity is also considered to be the Self; the mantra ends with 'svāhā,' and is to be recited for the Supreme Self.
इदं न मम चेत्येवं जातं प्राणाग्निहोत्रकम् । एतज्ज्ञात्वा विधिं कृत्वा ब्रह्मभूयाय कल्पते । प्राणाग्निहोत्रविद्येयं संक्षेपात्कथिता हि ते
By saying 'This is not for me,' thus the prāṇāgnihotra is accomplished; knowing this procedure and performing it, one becomes fit for Brahmanhood. This knowledge of prāṇāgnihotra has been briefly explained to you.
तप्तकृच्छ्रादिलक्षणवर्णनम् श्रीनारायण उवाच अमृतापिधानमित्येवमुच्चार्य साधकोत्तमः । उच्छिष्टभाग्भ्यः पात्रान्नं दद्यादन्ते विचक्षणः
Describing the marks of the Taptakṛcchra and other vows: Śrī Nārāyaṇa said: Uttering 'amṛtāpidhānam' in this way, the excellent practitioner, being wise, should at the end give food from the vessels of those who have partaken of the remnants.