Vayu Purana

पुष्पगन्धादिधूपानामेष मन्त्र उदाहृतः। आहृत्य दक्षिणायान्तु होमार्थे विप्रयत्नतः ।। १३.

This mantra is prescribed for offerings of flowers, incense, and the like; having gathered them, one should offer with care on the southern side for the purpose of the homa.

सोमाय वै पितृमते स्वधा अङ्गिरसे नमः। अस्वर्ग्यं लौकिकं वापि जुहुयात्कर्म्मसिद्धये ।। १३.

To Soma, who is the lord of the ancestors, svadhā; to Aṅgiras, homage. Whether not leading to heaven or worldly, one should offer for the accomplishment of the rite.

अन्तराधाय समिधं तथा होमो विधीयते १३.

Having placed the kindling in between, thus the homa is prescribed.

अग्नये कव्यवाहाय स्वधा अङ्गिरसे नमः। यमाय चैवाङ्गिरसे स्वधा नम इति ब्रुवन् ।। १३.

To Agni, the carrier of oblations to the ancestors, svadhā; to Aṅgiras, homage. To Yama, also to Aṅgiras, svadhā, thus one should recite.

इत्येते वै होममन्त्रा मन्त्राणामनु पूर्व्वशः। दक्षिणातोऽग्नये नित्यं सोमायान्तरतस्तथा ।। १३.

Thus these are the homa mantras, in the order of the mantras; always to Agni on the southern side, and then to Soma in the middle.

एतयोरन्तरं नित्यं जुहुयाद्वै विवस्वते। उपचारं स्वधाकारं तथैवोल्लेखनञ्च यत् ।। १३.

Between these two, one should always offer to Vivasvat, performing the rites of svadha, the prescribed procedures, and the marking as appropriate.

होमजप्ये नमस्कारः प्रोक्षणञ्च विशेषतः। अञ्जनाभ्यञ्जने चैव पिण्डसंवपनं तथा ।। १३.

In the fire ritual and recitation, one should especially perform salutation, sprinkling, application of collyrium and ointment, and the offering of balls of food.

अश्वमेधफलेनैव तत्स्मृतं मन्त्रपूर्व्वकम्। क्रियाः सर्व्वा यथो द्दिष्टाः प्रयत्नेन समाचरेत् ।। १३.

With the fruit of the horse sacrifice, accompanied by mantra, all prescribed rites should be performed with diligence as instructed.

बहुहव्यत्वमेवाग्नौ सुसमिद्धे विशेषतः। विधूमे लेलिहाने च होतव्यं कर्मसिद्धये ।। १३.

In the well-kindled fire, especially when there is much offering, and when the flame flickers without smoke, one should offer for the accomplishment of the rite.

अप्रबुद्धे सधूमे च जुहुयाद्यो हुताशने। यजमानो भवेदन्धः सोऽपुत्र इति नः श्रुतम् ।। १३.

If one offers in the fire when it is not fully awakened and is smoky, the sacrificer becomes blind and childless, as we have heard.

अल्पेन्धनो वा रूक्षो वा विस्फुलिङ्गश्च सर्व्वशः । ज्वाला धूमोपसेव्यश्च स तु वह्निर्न सिद्धये ।। १३.

If the fire is weak, dry, or full of sparks, or its flame is attended by smoke, such a fire is not suitable for accomplishment.

दुर्गन्धश्चैव नीलश्च कृष्णश्चैव विशेषतः। भूमिं विगाहते यत्र तत्र विद्यात्पराभवम् ।। १३.

If the fire is foul-smelling, blue, or especially black, and penetrates the earth, one should know that there is defeat there.

अर्चिष्मान् पिण्डितशिखः सर्पिःकाञ्चनसम्भवः। स्निग्धः प्रदक्षिणश्चैव वह्निः स्यात्कार्य्यसिद्धये ।। १३.

A fire with flames, a clustered top, arising from clarified butter and gold, smooth and moving clockwise, is fit for the accomplishment of the rite.

नरनारीगणेभ्यश्च पूजां प्राप्नोति शाश्वतीम्। अक्षयाः पूजितास्तेन भवन्ति पितरोऽव्ययाः ।। १३.

From the groups of men and women, eternal worship is obtained; by being worshipped thus, the ancestors become imperishable.

स्थाल्युदुम्बरपात्राणि फलानि समिधस्तथा। श्राद्धे चातिपवित्राणि मेध्यानीति विशेषतः ।। १३.

Pots of earthenware and udumbara wood, fruits, and fuel sticks are especially pure and fit for the śrāddha ceremony.

पवित्रं वा द्विजश्रेष्ठ शुद्धये जन्मकर्म्मसु। पात्रेषु फलमुद्दिष्टं यन्मया श्राद्धकर्मणि ।। १३.

O best of twice-born, for purification in birth and deeds, the fruit specified by me for the śrāddha rite is to be placed in the vessels.

तदेव कृत्स्नं विज्ञेयं समित्सु च यथाक्रमम्। कृत्वा समाहितं चित्तमग्रये वै करोम्यहम् ।। १३.

That alone should be understood as complete, and in the proper order of the rites; having composed the mind, I perform it first.

अनुज्ञातः कुरुष्वेति तथैव द्विजसत्तमैः। पत्नीमादाय पुत्रांश्च जुहुयाद्धव्यवाहनम् ।। १३.

Having been permitted by the best of twice-born, one should take wife and sons and offer oblations to the fire.

समानप्लक्षन्यग्रोधप्लक्षाश्वत्थविकङ्कताः। उदुम्बरास्तथा बिल्वचन्दना यज्ञियाश्च ते ।। १३.

Plakṣa, nyagrodha, aśvattha, vikaṅkata, udumbara, bilva, and sandalwood—these are fit for sacrifice.

सरलो देवदारुश्च शालश्च खदिरस्तथा। समिदर्थं प्रशस्ताः स्युरेते वृक्षा विशेषतः ।। १३.

Sarala, devadāru, śāla, and khadira—these trees are especially praised for use as fuel sticks.

ग्राम्याः कम्टकिनश्चैव यज्ञिया येन केन च। पूजिताः समिदर्थे तु पितॄणां वचनं तथा ।। १३.

Domestic and thorny trees, whatever is fit for sacrifice, and those worshipped as fuel for the ancestors, as declared.

समिद्भिः कल्कलेयाभिर्ज्जुहुयाद्यो हुताशनम् । फलं यत् कर्मणस्तस्य तन्मे निगदतः श्रृणु ।। १३.

Whoever offers to the fire with fuel sticks of kalkala, hear from me the fruit of that act.

आयसं सर्व्वकामीयमश्वमेधफलं हि तत्। श्लेष्मातको नक्तमालः कपित्थः शाल्मलिस्तथा ।। १३.

Ironwood, all-desired, yields the fruit of the horse sacrifice; śleṣmātaka, naktamāla, kapittha, and śālmalī likewise.

नीपो विभी तकश्चैव वल्लीभिश्च तथैव च। शकुनानां निवासश्च वर्जयेच्च महीरुहान्। अयज्ञीयाः स्मृता ये च वृक्षांश्चैव तु वर्जयेत् ।। १३.

One should avoid the nipa tree, vibhitaka, and creepers; likewise, one should avoid trees that are the dwelling places of birds, as well as those trees declared unfit for sacrifice.

स्वधेति चैव मन्त्रान्ते पितॄणां वचनं तथा। स्वाहेति चैव देवानां यज्ञकर्मण्युदाहृतम् ।। १३.

At the end of the mantra, 'svadha' is spoken for the ancestors, and 'svaha' is uttered for the gods during sacrificial rites.

सूत उवाच। देवाश्च पितरश्चैव तेभ्योऽन्ये पितरस्तथा। आथर्वणविधिर्ह्येष प्रत्युवाच बृहस्पतिः ।। १४.

Sūta said: The gods and the ancestors, and other ancestors besides them; this Atharvanic rite was explained by Bṛhaspati.

पूजयेच्च पितृन् पूर्व्वं देवाश्चापि विशेषतः। देवेभ्योऽपि पितृन् पूर्वमर्चयन्तीह यत्नतः ।। १४.

One should first honor the ancestors, and especially the gods; here, those who worship the ancestors before the gods do so with diligence.

दक्षस्य दुहिता ख्याता लोके विश्वेति नामतः। विधिना सा तु धर्म्मज्ञ दत्ता धर्म्माय धर्म्मतः। तस्याः पुत्रा महात्मानो विश्वेदेवा इति श्रुतिः ।। १४.

Dakṣa's daughter, renowned in the world as Viśvā, was given to Dharma by proper rite, knowing righteousness; her sons, of great soul, are known as the Viśvedevas.

प्रख्यातास्त्रिषु लोकेषु सर्व्वलोकनमस्कृताः। समस्तास्ते महात्मानश्वेरुरुग्रं महत्तपः ।। १४.

They are celebrated in the three worlds, revered by all beings; all those great souls possess vast ascetic power.