दैत्यान् दृष्ट्वातिसम्पुष्टांश्चुकोप मघवा तदा । शिरांसि तस्य वज्रेण चिच्छेद तरसा हरिः
Seeing the Daityas greatly prospering, Maghavan (Indra) became enraged, and with force, Hari (Indra) cut off Vishvarupa's heads with his thunderbolt.
क्रियावैगुण्यमत्रैव कर्तृभेदादसंशयम् । नोचेत्पञ्चालराजेन रोषेणापि कृता क्रिया
Here, the defect in the ritual was certainly due to the difference in the performer; otherwise, even the king of Panchala, acting in anger, would have succeeded.
भारद्वाजविनाशाय पुत्रस्योत्पादनाय च । धृष्टद्युम्नः समुत्पन्नो वेदिमध्याच्च द्रौपदी
For the destruction of Bharadvaja and the birth of his son, Dhrishtadyumna was born, and Draupadi too, from the midst of the altar.
पुरा दशरथेनापि पुत्रेष्टिस्तु कृता यदा । अपुत्रस्य सुतास्तस्य चत्वारः सम्प्रजज्ञिरे
Formerly, when Dasharatha performed the sacrifice for sons, though he was childless, four sons were indeed born to him.
अतः क्रिया कृता युक्त्या सिद्धिदा सर्वथा भवेत् । अयुक्त्या विपरिता स्यात्सर्वथा नृपसत्तम
Therefore, a ritual performed properly always brings success; if done improperly, it turns out contrary, O best of kings.
पाण्डवानां यथा यज्ञे किञ्चिद्वैगुण्ययोगतः । विपरीतं फलं प्राप्तं निर्जितास्ते दुरोदरे
Just as, in the Pandavas' sacrifice, due to some defect, the result was reversed, and they were defeated in the game of dice.
सत्यवादी तथा राजन् धर्मपुत्रो युधिष्ठिरः । द्रौपदी च तथा साध्वी तथान्येप्यनुजाः शुभाः
Yudhishthira, the son of Dharma, was truthful, Draupadi was virtuous, and so too were his other noble brothers.
कुद्रव्ययोगाद्वैगुण्यं समुत्पन्नं मखेऽथवा । साभिमानैः कृताद्वापि दूषणं समुपस्थितम्
Due to the use of impure materials or some defect in the sacrifice, or because it was performed with pride, a fault arose.
सात्त्विकस्तु महाराज दुर्लभो वै मखः स्मृतः । वैखानसमुनीनां हि विहितोऽसौ महामखः
O King, the sāttvika sacrifice is considered very rare; it is prescribed as the great sacrifice by the Vaikhānasa sages.
सात्त्विकं भोजनं ये वै नित्यं कुर्वन्ति तापसाः । न्यायार्जितञ्च वन्यञ्च तथा ऋष्यं सुसंस्कृतम्
Those ascetics who always partake of sāttvika food—lawfully obtained, from the forest, and from the sages, all well-prepared—
पुरोडाशपरा नित्यं वियूपा मन्त्रपूर्वकाः । श्रद्धाधिका मखा राजन् सात्त्विकाः परमाः स्मृताः
Who are always devoted to puroḍāśa offerings, who perform viyūpa rites with proper mantras, and who possess deep faith—such sacrifices, O King, are regarded as supremely sāttvika.
राजसा द्रव्यबहुलाः सयूपाश्च सुसंस्कृताः । क्षत्रियाणां विशाञ्चैव साभिमानाश्च वै मखाः
The rājasic sacrifices are abundant in material offerings, performed with yūpa posts and well-arranged; they are undertaken by kṣatriyas and householders, and are marked by pride.
तामसा दानवानां वै सक्रोधा मदवर्धकाः । सामर्षाः संस्कृताः क्रूरा मखाः प्रोक्ता महात्मभिः
The tāmasic sacrifices, belonging to the dānavas, are performed with anger, promote intoxication, are filled with wrath, and are cruel in nature—so declare the great souls.
मुनीनां मोक्षकामानां विरक्तानां महात्मनाम् । मानसस्तु स्मृतो यागः सर्वसाधनसंयुतः
For sages who seek liberation, who are detached and of great soul, the mental sacrifice is said to be supreme, endowed with all means.
अन्येषु सर्वयज्ञेषु किञ्चिन्न्यूनं भवेदपि । द्रव्येण श्रद्धया वाऽपि क्रियया ब्राह्मणैस्तथा
In all other sacrifices, there may be some deficiency—whether in material, faith, or action—even when performed by brāhmaṇas.
देशकालपृथग्द्रव्यसाधनैः सकलैस्तथा । नान्यो भवति पूर्णे वै तथा भवति मानसः
Because of differences in place, time, materials, and other means, no other sacrifice is ever truly complete; only the mental sacrifice is so.
प्रथमं तु मनः शोध्यं कर्तव्यं गुणवर्जितम् । शुद्धे मनसि देहो वै शुद्ध एव न संशयः
First, the mind must be purified, made free from qualities; when the mind is pure, the body too becomes pure—of this there is no doubt.
इन्द्रियार्थपरित्यक्तं यदा जातं मनः शुचि । तदा तस्य मखस्यासौ प्रभवेदधिकारवान्
When the mind has become pure, having abandoned attachment to sense objects, then alone does one become qualified to perform that sacrifice.
तदाऽसौ मण्डपं कृत्वा बहुयोजनविस्तृतम् । स्तम्भैश्च विपुलैः श्लक्ष्णैर्यज्ञियद्रुमसम्भवैः
Then, one should mentally construct a pavilion, vast over many yojanas, with great and smooth pillars made from sacrificial trees.
वेदीं च विशदां तत्र मनसा परिकल्पयेत् । अग्नयोऽपि तथा स्थाप्या विधिवन्मनसा किल
There, one should mentally arrange a clear altar, and also establish the fires according to the prescribed method, all within the mind.
ब्राह्मणानाञ्च वरणं तथैव प्रतिपाद्य च । ब्रह्माध्वर्युस्तथा होता प्रस्तोता विधिपूर्वकम्
One should mentally select the brāhmaṇas, appointing the Brahmā, Adhvaryu, Hotṛ, and Prastotṛ, all according to rule.
उद्गाता प्रतिहर्ता च सभ्याश्चान्ये यथाविधि । पूजनीयाः प्रयत्नेन मनसैव द्विजोत्तमाः
The Udgātṛ, Pratihartṛ, and other members of the assembly, all according to tradition, should be honored with care—these best of twice-born, all within the mind.
प्राणोऽपानस्तथा व्यानः समानोदान एव च । पावकाः पञ्च एवैते स्थाप्या वेद्यां विधानतः
The five fires—prāṇa, apāna, vyāna, samāna, and udāna—should be established on the altar in the prescribed manner.
गार्हपत्यस्तदा प्राणोऽपानश्चाहवनीयकः । दक्षिणाग्निस्तथा व्यानः समानश्चावसथ्यकः
At that time, prāṇa is the gārhapatya fire, apāna is the āhavanīya, vyāna is the dakṣiṇāgni, and samāna is the āvasathya fire.
सभ्योदानः स्मृता ह्येते पावकाः परमोत्कटाः । द्रव्यञ्च मनसा भाव्यं निर्गुणं परमं शुचि
Udāna is considered the fire of the assembly; these five fires are supremely powerful. The offering too should be conceived in the mind as formless, supreme, and pure.
मन एव तदा होता यजमानस्तथैव तत् । यज्ञाधिदेवता ब्रह्म निर्गुणं च सनातनम्
At that time, the mind itself is the Hotṛ, the sacrificer as well; the deity of the sacrifice is Brahman, formless and eternal.
फलदा निर्गुणा शक्तिः सदा निर्वेददा शिवा । ब्रह्मविद्याखिलाधारा व्याप्य सर्वत्र संस्थिता
The fruit-giving, attribute-less Power is ever bestowing detachment and auspiciousness; she is the foundation of all knowledge of Brahman, pervading and abiding everywhere.
तदुद्देशेन तद्द्रव्यं हुनेत्प्राणाग्निषु द्विजः । पश्चाच्चित्तं निरालम्बं कृत्वा प्राणानपि प्रभो
With that intention, the twice-born should offer the substance into the fires of the vital breaths; afterwards, having made the mind free from support, O Lord, even the vital breaths.
कुण्डलीमुखमार्गेण हुनेद्ब्रह्मणि शाश्वते । स्वानुभूत्या स्वयं साक्षात्स्वात्मभूतां महेश्वरीम्
Through the path of the mouth of the Kundalini, let him offer into the eternal Brahman, by his own direct experience, the great Goddess who is identical with his own self.
समाधिनैव योगेन ध्यायेच्चेतस्यनाकुलः । सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि
By samadhi alone, through yoga, let him meditate with an undisturbed mind on the Self abiding in all beings and all beings in the Self.