साह वागुवाचः यद्वाअहं वसिष्ठास्मि, त्वं तद्वसिष्ठोऽसीति॥ चक्षुर् यद्वाअहं प्रतिष्ठास्मि, त्वं तत्प्रतिष्ठो! ऽसीति॥ श्रोत्रं यद्वाअहँ संपदस्मि, त्वं तत्संपदसीति॥ मनो यद्वाअहमायतनमस्मि, त्वं तदायतनमसीति॥ रेतो यद्वाअहं प्रजातिरस्मि, त्वं तत्प्रजातिरसीति॥ तस्यो मे किमन्नं, किं वास इति॥ यदिदं किङ्चाश्वभ्य, आक्रिमिभ्य \^ आकीटपतङ्गेभ्यः तत्तेऽन्नम्; आपो वास इति॥ नह वाअस्यानन्नं जग्धं भवति, नानन्नं प्रतिगृहीतं यएवमेतदनस्यान्नं वेद
Then speech said, 'Because I am the best, you are also the best.' The eye said, 'Because I am the foundation, you are also the foundation.' The ear said, 'Because I am prosperity, you are also prosperity.' The mind said, 'Because I am the abode, you are also the abode.' The semen said, 'Because I am progeny, you are also progeny.' He asked, 'What is my food, what is my clothing?' 'Whatever is among horses, among animals, among insects and flying creatures—that is your food; water is your clothing.' Indeed, nothing eaten is without food, nothing received is without food, for whoever knows this, nothing he eats is without food.
तद्विद्वाँसः श्रोत्रिया अशिष्यन्त आचामन्ति अशित्वाचामन्ति एतमेवतदन्नमनग्नं कुर्वन्तो मन्यन्ते॥ तस्मादेवंविदशिष्यनाचमेद् अशित्वाचमेद्॥ एतमेवतदनमनग्नं कुरुते . ॥. 3
Those who know this, the learned, eat and sip water, and after eating they sip water, believing that by doing so they make their food pure. Therefore, one who knows thus should sip water before eating and after eating; by this, he makes his food pure.
सयः कामयतेः महत्प्राप्नुयामिति उदगयनआपूर्यमाणपक्षे पुण्याहे, द्वादशाहमुपसद्व्रतीभूत्वौदुम्बरे कँसेचमसेवा सर्वौषधं फलानीति संभृत्य, परिसमुह्य, परिलिप्याग्निमुपसमाधायावृताज्यँ , \^. सँस्कृत्य, पुँसानक्षत्रेण मन्थँ संनीय, जुहोतिः
If someone desires, 'May I attain greatness,' then during the bright fortnight of the lunar month, on auspicious days, after observing the twelve-day upasad vow, he should collect fruits from the udumbara tree and all medicinal plants, gather them, anoint them, establish the fire, cover with ghee, prepare, and churn under the constellation of Pūṣā, then offer oblations.
यावन्तो देवास् त्वयि, जातवेदः तिर्यङ्चो घ्नन्ति पुरुषस्य कामान् तेभ्योऽहं भागधेयं जुहोमि, तेमा तृप्ताः . कामैस् तर्पयन्तु, स्वाहा
As many gods as are in you, O Jātavedas, who obstruct the desires of man, to them I offer their share; may they, satisfied, fulfill my desires. Svāhā.
यातिरश्ची निपद्यसेः अहं विधरणीइति, तां त्वा घृतस्य धारया यजे सँराधनीमहँ॥ स्वाहा॥ प्रजायते नत्वदेतान्यन्यइति तृतीयं जुहोति. . \`॥.
When you lie down as a quadruped, I am the supporter; with the stream of ghee I worship you, O provider. Svāhā. May offspring arise, and may these not go elsewhere. He offers the third oblation.
5-8; अग्नये स्वाहेति अग्नौ हुत्वा, मन्थे सँस्रवमवनयति॥ सोमाय स्वाहेति अग्नौ हुत्वा, मन्थे सँस्रवमवनयति॥ भूः स्वाहेति अग्नौ हुत्वा, मन्थे सँस्रवमवनयति॥ भुवः स्वाहेति अग्नौ हुत्वा, मन्थे सँस्रवमवनयति॥ स्वः स्वाहेति अग्नौ हुत्वा, मन्थे सँस्रवमवनयति॥ भूर्भुवः स्वः स्वाहेति अग्नौ हुत्वा, मन्थे सँस्रवमवनयति॥ ब्रह्मणे स्वाहेति अग्नौ हुत्वा, मन्थे सँस्रवमवनयति॥ क्षत्राय स्वाहेति अग्नौ हुत्वा, मन्थे सँस्रवमवनयति॥ भूताय स्वाहेति अग्नौ हुत्वा, मन्थे सँस्रवमवनयति॥ भविष्यते स्वाहेति अग्नौ हुत्वा, मन्थे सँस्रवमवनयति॥ विश्वाय स्वाहेति अग्नौ हुत्वा, मन्थे सँस्रवमवनयति॥ सर्वाय स्वाहेति अग्नौ हुत्वा, मन्थे सँस्रवमवनयति॥ प्रजापतये स्वाहेति अग्नौ हुत्वा, मन्थे सँस्रवमवनयति
For Agni, svāhā—having offered in the fire, he pours the essence from the churn. For Soma, svāhā—having offered in the fire, he pours the essence from the churn. For Bhūḥ, svāhā—having offered in the fire, he pours the essence from the churn. For Bhuvaḥ, svāhā—having offered in the fire, he pours the essence from the churn. For Svaḥ, svāhā—having offered in the fire, he pours the essence from the churn. For Bhūrbhuvaḥ Svaḥ, svāhā—having offered in the fire, he pours the essence from the churn. For Brahman, svāhā—having offered in the fire, he pours the essence from the churn. For Kṣatra, svāhā—having offered in the fire, he pours the essence from the churn. For being, svāhā—having offered in the fire, he pours the essence from the churn. For becoming, svāhā—having offered in the fire, he pours the essence from the churn. For the universe, svāhā—having offered in the fire, he pours the essence from the churn. For all, svāhā—having offered in the fire, he pours the essence from the churn. For Prajāpati, svāhā—having offered in the fire, he pours the essence from the churn.
अथैनमभिमृशतिः भ्रम् असि, ज्वलदसि, पूर्णमसि, प्रस्तब्धमसि एकसभमसि, हिङ्कृतमसि, हिङ्क्रियमानमसि उद्गीथमसि उद्गीयमानमसि, श्रावितमसि, प्रत्याश्रावितमसि आर्द्रे संदीप्तमसि, विभूरसि, प्रभूरसि, ज्योतिरसि अन्नमसि, , निधनमसि, संवर्गोऽसीति
Then he touches it, saying: 'You are movement, you are blazing, you are fullness, you are firmness, you are unity, you are affirmation, you are being affirmed, you are the chant, you are being chanted, you are heard, you are being heard, you are moist and kindled, you are abundant, you are mighty, you are light, you are food, you are death, you are absorption.'
अथैनमुद्यच्छति आमोऽस्य् . आमँ हिते मयि सहिराजेशानोऽधिपतिः, समाँ राजेशनोऽधिपतिं करोत्विति
Then he lifts it, saying: 'You are raw. May you, with me, be a sovereign ruler; may the sovereign ruler make you a sovereign ruler.'
अथैनमाचामतिः तत्षवितुर्वरेण्यं मधु वाता ऋतायते मधु क्षरन्ति सिन्धवो; माध्वीर्नः सन्त्वोषधीः॥ भूः स्वाहा
Then he sips water, reciting: 'That Savitṛ, the most excellent, honeyed winds blow for the truth, honeyed rivers flow; may the herbs be honeyed for us.' Bhūḥ, svāhā.
भर्गो देवस्य धीमहि मधु नक्तमुतोषसो, मधुमत्पार्थिवँ रजो, मधु द्यौरस्तु नः पिता॥ भुवः स्वाहा
'May we meditate upon the radiance of the divine; honeyed are the nights and dawns, honeyed is the earthly dust, honeyed is heaven, our father.' Bhuvaḥ, svāhā.
धियोयोनः प्रचोदयाद्॥ मधुमान्नो वनस्पतिः मधुमाँ२ अस्तु सूर्यो, माध्वीर्गवो भवन्तु नः॥ स्वः स्वाहेति॥ सर्वां च सावित्रीमन्वाह, सर्वाश्च मधुमतीः सर्वाश्च व्याहृतीर् . ॥. अहमेवेदँ सर्वं भूयासं॥ भूर्भुवः स्वः स्वाहेति॥ अन्ततआचम्य, प्रक्षाल्य पाणी जघनेनाग्निं प्राक्षिराः संविशति
'May the intellect inspire us. May the honeyed forest be ours, may the sun be honeyed, may the cows be honeyed for us.' Svaḥ, svāhā. He recites the entire Sāvitrī, all the honeyed verses, all the utterances. 'May I become all this.' Bhūrbhuvaḥ Svaḥ, svāhā. After sipping water, washing his hands, he sits facing the fire with his back.
प्रातरादित्यमुपतिष्ठतेः दिशामेकपुण्डरीकमसि अहं मनुष्याणामेकपुण्डरीकं भूयासमिति॥ यथेतमेत्य, जघनेनाग्निमासीनो वँशं जपतिः
In the morning, he approaches the sun, saying: 'You are the single lotus among the directions; may I become the single lotus among men.' Having approached thus, sitting by the fire with his back, he recites the verse.
तँ हैतमूद्दालक आरुणिर्वाजसनेयाय याज्ञवल्क्यायान्तेवासिन उक्त्वोवाचापि यएनँ शुष्के स्थाणौनिषिङ्चेद् जायेरङ्छाखाः, प्ररोहेयुः पलाशानीति
Thus Uddālaka Āruṇi, the disciple of Yājñavalkya of the Vājasaneyas, spoke and said: 'If one were to sprinkle dry stumps, branches would grow, leaves would sprout.'
एतमु हैववाजसनेयोयाज्नवल्क्यो मधुकाय पैङ्ग्यायान्तेवासिन उक्त्वोवाचापि यएनँ शुष्के स्थाणौनिषिङ्चेद् जायेरङ्छाखाः, प्ररोहेयुः पलाशानीति
Having spoken this to his student Madhuka, son of Paingi, Yajnavalkya of the Vajasaneyins said: 'If one were to sprinkle dry wood with this, branches would grow, leaves would sprout.'
एतमु हैवमधुकः पैङ्ग्यश्चूडाय भागवित्तयेऽन्तेवासिन उक्त्वोवाचापि यएनँ शुष्के स्थाणौनिषिङ्चेद् जायेरङ्छाखाः, प्ररोहेयुः पलाशानीति
Having spoken this to his student Chuda, son of Bhagavitta, Madhuka of the Paingyas said: 'If one were to sprinkle dry wood with this, branches would grow, leaves would sprout.'
एतमु हैवचूडो भागवित्तिर्जानकय अयस्थूणायान्तेवासिन उक्त्वोवाचापि यएनँ शुष्के स्थाणौनिषिङ्चेद् जायेरङ्छाखाः, प्ररोहेयुः पलाशानीति
Having spoken this to his student Janaka, son of Ayasthuna, Chuda, son of Bhagavitta, said: 'If one were to sprinkle dry wood with this, branches would grow, leaves would sprout.'
एतमु हैवजानकिरायस्थूणः षत्यकामाय जाबालायान्तेवासिन उक्त्वोवाचापि यएनँ शुष्के स्थाणौनिषिङ्चेद् जायेरङ्छाखाः, प्ररोहेयुः पलाशानीति
Having spoken this to his student Satyakama, son of Jabala, Janaka, son of Ayasthuna, said: 'If one were to sprinkle dry wood with this, branches would grow, leaves would sprout.'
एतमु हैवषत्यकामो जाबालोऽन्तेवासिभ्य उक्त्वोवाचापि यएनँ शुष्के स्थाणौनिषिङ्चेद् जायेरङ्छाखाः, प्ररोहेयुः पलाशानीति॥ तमेतं नापुत्राय वानन्तेवासिने वा ब्रूयात्
Having spoken this to his students, Satyakama, son of Jabala, said: 'If one were to sprinkle dry wood with this, branches would grow, leaves would sprout.' This should not be taught to one who is not a son or not a student.
चतुरौदुम्बरोभवति औदुम्बरश्चमस औदुम्बरः स्रुव औदुम्बर इध्म, औदुम्बर्या उपमन्थन्यौ
There are four things made of udumbara wood: the udumbara ladle, the udumbara sacrificial spoon, the udumbara fuel, and the two pieces for kindling are of udumbara wood.
दश ग्राम्याणि धान्यानि भवन्तिः व्रीहियवास् तिलमाषा अणुप्रियंगवो गोधूमाश्च मसूराश्च खल्वाश्च खलकुलाश्च; तान्त्सार्धं पिष्ट्वादध्नामधुना घृतेनोपसिङ्चत्य् \^ ~ आज्यस्य जुहोति॥ 4
There are ten kinds of cultivated grains: rice, barley, sesame, beans, anupriyangu, wheat, lentils, khalva, and khalakula; having ground half of each, one moistens them with curds, honey, and ghee, and offers clarified butter.
एषां वैभूतानां पृथिवीरसः, पृथिव्याआपो, अपामोषधय, ओषधीनां पुष्पाणि, पुष्पाणां फलानि, फलानां पुरुषः, पुरुषस्य रेतः
Of these beings, the essence of the earth is plants, of plants is flowers, of flowers is fruit, of fruit is man, of man is semen.
सह प्रजापतिरीक्षां चक्रेः हन्तास्मैप्रतिष्ठां कल्पयानीति; सस्त्रियँ ससृजे॥ ताँ सृष्ट्वाधउपास्तः तस्मात्स्त्रियमधउपासीत, श्रीर्ह्य् एशा . ॥. सएतं प्राङ्चं ग्रावाणमात्मन एवसमुदपारयत् तेनैनामभ्यसृजत
Prajapati considered: 'Let me establish a foundation here.' He created her with desire; having created her, he worshipped her. Therefore, one should worship a woman, for she is prosperity. He raised the stone facing east from himself and with it he created her.
तस्या वेदिरुपस्थो, लोमानि बर्हिश्, चर्माधिषवणे, समिद्धो मध्यतस् तौमुष्कौ॥ सयावान्ह वैवाजपेयेन यजमनस्य लोकोभवति, तावानस्य लोकोभवति, यएवं विद्वानधोपहासं चरति; आस . स्त्रीणाँ सुकृतं वृङ्क्ते॥ अथ यइदमविद्वानधोपहासं चरति आस्य स्त्रियः सुकृतं वृङ्जते
Her altar is the lap, her hair is the sacred grass, her skin is the two covering stones, and the fire is kindled in the middle, which is the vulva. Whoever, knowing thus, has intercourse with a woman in the manner of the Vajapeya sacrifice, obtains a world as great as that. But if one who does not know thus has intercourse, the woman takes his merit.
एतद्ध स्म वैतद्विद्वानूद्दालक आरुनिराहैतद्ध स्म वैतद्विद्वान्णाको मौद्गल्य आहैतद्ध स्म वैतद्विद्वान्कुमारहारितआहः बहवो मर्या ब्राह्मनायनानिरिन्द्रियाविसुकृतोऽस्माल् लोकात्प्रयन्ति, यइदमविद्वाँसोऽधोपहासं चरन्तीति
Thus, Uddalaka Aruni, knowing this, said so; thus, Nakha Maudgalya, knowing this, said so; thus, Kumara Harita, knowing this, said so: 'Many noble Brahmins, lacking self-control and merit, depart from this world, who, not knowing this, have intercourse.'
बहुवाइदँ सुप्तस्य वा जाग्रतो वा रेतः स्कन्दति
Indeed, for many, semen is emitted either while asleep or awake.
तदभिमृशेद् अनु वा मन्त्रयेतः यन्मेऽद्यरेतः पृथिवीमस्कान्त्सीद् यदोषधीरप्यसरद् यदप, इदमहं तद्रेत आददे; पुनर्मामैतु इन्द्रियं, पुनस् तेजः, पुनर्भगः; पुनरग्नयो धिष्ण्या यथास्थानं कल्पन्तामित्य् अनामिकाङ्गुष्ठाभ्यामादायान्तरेण स्तनौ वा भ्रुवौ वा निमृज्यात्
He should touch it and recite: 'Whatever semen of mine has fallen to the earth today, whatever has entered plants or water, this semen I take back. May my strength return to me, may my vigor, may my fortune return; may the household fires be established in their places.' Taking it with the ring finger and thumb, he should touch between the breasts or the eyebrows.
अथ यद्य् उदकआत्मानं पश्येत् तदभिमन्त्रयेतः मयि तेज इन्द्रियं यशो द्रविणँ सुकृतमिति
If he sees water as his own self, he should recite: 'May energy, strength, fame, wealth, and merit be in me.'
श्रीर्ह वाएषास्त्रीणां यन्मलोद्वासाः॥ तस्मान्मलोद्वाससं यशस्विनीमभिक्रम्योपमन्त्रयेत
Indeed, the menstrual cloth is the prosperity of women. Therefore, approaching a woman wearing a menstrual cloth, one should address her with reverence.
साचेदस्मैनदद्यात् काममेनामपक्रिणीयात् साचेदस्मैनैवदद्यात् काममेनां यष्ट्यावा पाणिना वोपहत्यातिक्रामेद् इन्द्रियेन ते यशसा यश आदद, इत्य् अयशाएवभवति
If she gives it to him, and he desires her, he should satisfy her desire; if she gives it to him herself, and he desires her, he should touch her with a staff or with his hand and then unite with her; 'With your strength and fame I take your fame,' thus he becomes inglorious.
ज्येष्ठाय स्वाहा, श्रेष्ठाय स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ प्राणाय स्वाहा, वसिष्ठायै स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ वाचेस्वाहा, प्रतिष्ठायै स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ चक्षुषे स्वाहा, संपदे स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ श्रोत्राय स्वाहायतनाय स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ मनसे स्वाहा, प्रजात्यै स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ रेतसे स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ 5 3, ; भूताय स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ भविष्यते स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ विश्वाय स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ सर्वाय स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ पृथिव्यैस्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ अन्तरिक्षाय स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ दिवेस्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ दिग्भ्यः स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ ब्रह्मणे स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ क्षत्राय स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ 7 3, ; भूः स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ भुवः स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ स्वः स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ भूर्भुवः स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ 8 3, ; अग्नये स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ सोमाय स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ तेजसे स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ श्रियैस्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ लक्ष्म्यैस्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ सवित्रेस्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ सरस्वत्यै स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ विश्वेभ्यो देवेभ्यः स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति॥ प्रजापतये स्वाहेति अग्नौहुत्वा, मन्थे सँस्रवमवनयति
For the eldest, svāhā; for the best, svāhā—having offered in the fire, he pours the essence from the churn. For breath, svāhā; for the best, svāhā—having offered in the fire, he pours the essence from the churn. For speech, svāhā; for foundation, svāhā—having offered in the fire, he pours the essence from the churn. For the eye, svāhā; for prosperity, svāhā—having offered in the fire, he pours the essence from the churn. For the ear, svāhā; for abode, svāhā—having offered in the fire, he pours the essence from the churn. For the mind, svāhā; for progeny, svāhā—having offered in the fire, he pours the essence from the churn. For semen, svāhā—having offered in the fire, he pours the essence from the churn. For being, svāhā—having offered in the fire, he pours the essence from the churn. For becoming, svāhā—having offered in the fire, he pours the essence from the churn. For the universe, svāhā—having offered in the fire, he pours the essence from the churn. For all, svāhā—having offered in the fire, he pours the essence from the churn. For earth, svāhā—having offered in the fire, he pours the essence from the churn. For the atmosphere, svāhā—having offered in the fire, he pours the essence from the churn. For heaven, svāhā—having offered in the fire, he pours the essence from the churn. For the directions, svāhā—having offered in the fire, he pours the essence from the churn. For Brahman, svāhā—having offered in the fire, he pours the essence from the churn. For Kṣatra, svāhā—having offered in the fire, he pours the essence from the churn. For Bhūḥ, svāhā—having offered in the fire, he pours the essence from the churn. For Bhuvaḥ, svāhā—having offered in the fire, he pours the essence from the churn. For Svaḥ, svāhā—having offered in the fire, he pours the essence from the churn. For Bhūrbhuvaḥ, svāhā—having offered in the fire, he pours the essence from the churn. For Agni, svāhā—having offered in the fire, he pours the essence from the churn. For Soma, svāhā—having offered in the fire, he pours the essence from the churn. For brilliance, svāhā—having offered in the fire, he pours the essence from the churn. For splendor, svāhā—having offered in the fire, he pours the essence from the churn. For prosperity, svāhā—having offered in the fire, he pours the essence from the churn. For Savitṛ, svāhā—having offered in the fire, he pours the essence from the churn. For Sarasvatī, svāhā—having offered in the fire, he pours the essence from the churn. For all the gods, svāhā—having offered in the fire, he pours the essence from the churn. For Prajāpati, svāhā—having offered in the fire, he pours the essence from the churn.