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.
ये के चास्मत्कुले जाता दासदास्योऽनकाङ्क्षिणः । ते सर्वे तृप्तिमायान्तु मया दत्तेन भूतले
Whoever has been born in our lineage, whether servants or maidservants, and those without desire, may all attain satisfaction from what I have given on this earth.
रौरवेऽपुण्यनिलये पद्मार्बुदनिवासिनाम् । अर्थिनामुदकं दत्तमक्षय्यमुपतिष्ठतु
To those dwelling in Raurava, the abode of evil, and to the residents of Padma and Arbuda, may the water given to the needy become inexhaustible for them.
पवित्रग्रन्थिमुत्सृज्य मण्डले भुवि निक्षिपेत् । पात्रे तु निक्षिपेद्यस्तु स विप्रः पङ्क्तिदूषकः
Having untied the sacred knot, one should place it on the ground within the circle; but if one places it in the vessel, that brāhmaṇa is a defiler of the line.
उच्छिष्टस्तेन संस्पृष्टः शुना शूद्रेण च द्विजः । उपोष्य रजनीमेकां पञ्चगव्येन शुध्यति
If a brāhmaṇa is touched by remnants, by a dog, or by a śūdra, he becomes impure and is purified by fasting for one night and with pañcagavya.
अनुच्छिष्टेन संस्पृष्टैः स्नानमेव विधीयते । एकाहुतिप्रदानेन कोटियज्ञफलं लभेत्
If touched by someone who is not impure, only bathing is prescribed; by giving a single oblation, one obtains the fruit of a crore of sacrifices.
पञ्चभिः पञ्चकोटीनां तदनन्तफलं स्मृतम् । प्राणाग्निहोत्रवेत्रे यो ह्यन्नदानं करोति च
By five oblations, one gains the endless fruit of five crores; whoever gives food with the prāṇāgnihotra spoon.
दातुश्चैव तु यत्पुण्यं भोक्तुश्चैव तु यत्फलम् । प्राप्नुतस्तौ तदेव द्वावुभौ तौ स्वर्गगामिनौ
Whatever merit accrues to the giver and whatever fruit to the eater, both attain that, and both go to heaven.
सपवित्रकरो भुङ्क्ते यस्तु विप्रो विधानतः । ग्रासे ग्रासे फलं तस्य पञ्चगव्यसमं भवेत्
A brāhmaṇa who eats with the sacred ring, according to rule, gains with each mouthful the fruit equal to pañcagavya.
पूजाकालत्रये नित्यं जपस्तर्पणमेव च । होमो ब्राह्मणभुक्तिश्च पुरश्चरणमुच्यते
Daily recitation, offering, and worship at the three times, as well as oblations and feeding of Brahmins, are called the preparatory rites.
अधःशयानो धर्मात्मा जितक्रोधो जितेन्द्रियः । लघुमिष्टहिताशी च विनीतः शान्तचेतसा
Lying on the ground, possessing righteousness, having conquered anger and the senses, eating light and wholesome food, disciplined, and with a peaceful mind—