प्रजापतिर्लोकानभ्यतपत्तेषां तप्यमानानाꣳरसान्प्रावृहदग्निं पृथिव्या वायुमन्तरिक्षातादित्यं दिवः
Prajāpati heated the worlds; from those being heated, he extracted their essences: fire from earth, air from the atmosphere, and the sun from the sky.
स एतास्तिस्रो देवता अभ्यतपत्तासां तप्यमानानाꣳरसान्प्रावृहदग्नेर्ऋचो वायोर्यजूꣳषि सामान्यादित्यात्
He heated these three deities; from those being heated, he extracted their essences: the Ṛg verses from fire, the Yajus formulas from air, and the Sāman chants from the sun.
स एतां त्रयीं विद्यामभ्यतपत्तस्यास्तप्यमानाया रसान्प्रावृहद्भूरित्यृग्भ्यो भुवरिति यजुर्भ्यः स्वरिति सामभ्यः
He heated this threefold knowledge; from it being heated, he extracted its essences: 'Bhūḥ' from the Ṛg verses, 'Bhuvaḥ' from the Yajus formulas, and 'Svaḥ' from the Sāman chants.
तद्यदृक्तो रिष्येद्भूः स्वाहेति गार्हपत्ये जुहुयादृचामेव तद्रसेनर्चां वीर्येणर्चां यज्ञस्य विरिष्टꣳ सन्दधाति
If there is a fault in the Ṛg, one should offer with 'Bhūḥ, Svāhā' in the Gārhapatya fire; thus, with the essence of the Ṛg, with the power of the Ṛg, he restores what was lost in the sacrifice.
स यदि यजुष्टो रिष्येद्भुवः स्वाहेति जुहुयाद्यजुषामेव तद्रसेन यजुषां वीर्येण यजुषां यज्ञस्य विरिष्टꣳ सन्दधाति
If there is a fault in the Yajus, one should offer with 'Bhuvaḥ, Svāhā'; thus, with the essence of the Yajus, with the power of the Yajus, he restores what was lost in the sacrifice.
अथ यदि सामतो रिष्येत्स्वः स्वाहेत् जुहुयात्साम्नामेव तद्रसेन साम्नां वीर्येण साम्नां यज्ञस्य विरिष्टं सन्दधाति
If there is a fault in the Sāman, one should offer with 'Svaḥ, Svāhā'; thus, with the essence of the Sāman, with the power of the Sāman, he restores what was lost in the sacrifice.
तद्यथा लवणेन सुवर्णꣳ सन्दध्यात्सुवर्णेन रजतꣳ रजतेन त्रपु त्रपुणा सीसꣳ सीसेन लोहं लोहेन दारु दारु चर्मणा
Just as with salt one restores gold, with gold silver, with silver tin, with tin lead, with lead iron, and with iron wood, and with wood leather—
एवमेषां लोकानामासां देवतानामस्यास्त्रय्या विद्याया वीर्येण यज्ञस्य विरिष्टꣳ सन्दधाति भेषजकृतो ह वा एष यज्ञो यत्रैवंविद्ब्रह्मा भवति
So, by the power of these worlds, these deities, and this threefold knowledge, he restores what was lost in the sacrifice. Indeed, this sacrifice is a remedy when there is such a knowing Brahman priest.
एष ह वा उदक्प्रवणो यज्ञो यत्रैवंविद्ब्रह्मा भवत्येवंविदꣳ ह वा एषा ब्रह्माणमनुगाथा यतो यत आवर्तते तत्तद्गच्छति
This sacrifice is inclined towards water when there is such a knowing Brahman priest. Indeed, this is the verse about the Brahman priest: wherever he returns from, there he goes.
मानवो ब्रह्मैवैक ऋत्विक्कुरूनश्वाभिरक्षत्येवंविद्ध वै ब्रह्मा यज्ञं यजमानꣳ सर्वाꣳश्चर्त्विजोऽभिरक्षति तस्मादेवंविदमेव ब्रह्माणं कुर्वीत नानेवंविदं नानेवंविदम्
The Brahman priest alone, among the officiants, protects the Kurus and the people; such a knowing Brahman priest protects the sacrifice, the sacrificer, and all the officiants. Therefore, one should appoint only such a knowing Brahman priest, not one who does not know thus, not one who does not know thus.
यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च ह वै श्रेष्ठश्च भवति प्राणो वाव ज्येष्ठश्च श्रेष्ठश्च
Whoever knows what is eldest and best, indeed becomes eldest and best; breath is truly both eldest and best.
यो ह वै वसिष्ठं वेद वसिष्ठो ह स्वानां भवति वाग्वाव वसिष्ठः
Whoever knows what is most excellent, indeed becomes most excellent among his own; speech is truly most excellent.
यो ह वै प्रतिष्ठां वेद प्रति ह तिष्ठत्यस्मिँश्च लोकेऽमुष्मिँश्च चक्षुर्वाव प्रतिष्ठा
Whoever knows what is foundation, indeed stands firm in this world and the next; the eye is truly the foundation.
यो ह वै सम्पदं वेद सँहास्मै कामाः पद्यन्ते दैवाश्च मानुषाश्च श्रोत्रं वाव सम्पत्
Whoever knows what is prosperity, to him desires come—both divine and human; the ear is truly prosperity.
यो ह वा आयतनं वेदायतनँ ह स्वानां भवति मनो ह वा आयतनम्
Whoever knows what is abode, indeed becomes the abode for his own; the mind is truly the abode.
अथ ह प्राणा अहँश्रेयसि व्यूदिरेऽहँश्रेयानस्म्यहँ श्रेयानस्मीति
Then the breaths arranged themselves for superiority, saying, 'I am superior, I am superior.'
ते ह प्राणाः प्रजापतिं पितरमेत्योचुर्भगवन्को नः श्रेष्ठ इति तान्होवाच यस्मिन्व उत्क्रान्ते शरीरं पापिष्ठतरमिव दृश्येत स वः श्रेष्ठ इति
Those breaths approached Prajapati, their father, and said, 'Sir, which of us is the best?' He replied, 'The one whose departure makes the body appear most wretched—that one is the best among you.'
सा ह वागुच्चक्राम सा संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा कला अवदन्तः प्राणन्तः प्राणेन पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह वाक्
Speech departed; after spending a year away, she returned and asked, 'How did you manage to live without me?' Just as people are mute, not speaking, yet breathing with breath, seeing with the eyes, hearing with the ears, thinking with the mind—so it was. Then speech re-entered.
चक्षुर्होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथान्धा अपश्यन्तः प्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह चक्षुः
The eye departed; after spending a year away, it returned and asked, 'How did you manage to live without me?' Just as people are blind, not seeing, yet breathing with breath, speaking with speech, hearing with the ears, thinking with the mind—so it was. Then the eye re-entered.
श्रोत्रँ होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बधिरा अशृण्वन्तः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा ध्यायन्तो मनसैवमिति प्रविवेश ह श्रोत्रम्
The ear departed; after spending a year away, it returned and asked, 'How did you manage to live without me?' Just as people are deaf, not hearing, yet breathing with breath, speaking with speech, seeing with the eyes, thinking with the mind—so it was. Then the ear re-entered.
मनो होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बाला अमनसः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेणैवमिति प्रविवेश ह मनः
The mind departed; after spending a year away, it returned and asked, 'How did you manage to live without me?' Just as children are mindless, yet breathing with breath, speaking with speech, seeing with the eyes, hearing with the ears—so it was. Then the mind re-entered.
अथ ह प्राण उच्चिक्रमिषन्स यथा सुहयः पड्वीशशङ्कून्संखिदेदेवमितरान्प्राणान्समखिदत्तँहाभिसमेत्योचुर्भगवन्नेधि त्वं नः श्रेष्ठोऽसि मोत्क्रमीरिति
Then breath prepared to depart. Just as a noble horse pulls up the pegs, so breath pulled up the other breaths. They approached and said, 'Revered one, stay! You are the best among us. Do not depart.'
अथ हैनं वागुवाच यदहं वसिष्ठोऽस्मि त्वं तद्वसिष्ठोऽसीत्यथ हैनं चक्षुरुवाच यदहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठासीति
Then speech said to him, 'That which makes me most excellent, you are that most excellent.' Then the eye said to him, 'That which makes me foundation, you are that foundation.'
अथ हैनँश्रोत्रमुवाच यदहं सम्पदस्मि त्वं तत्सम्पदसीत्यथ हैनं मन उवाच यदहमायतनमस्मि त्वं तदायतनमसीति
Then the ear said to him, 'That which makes me prosperity, you are that prosperity.' Then the mind said to him, 'That which makes me abode, you are that abode.'
न वै वाचो न चक्षूँषि न श्रोत्राणि न मनाँसीत्याचक्षते प्राणा इत्येवाचक्षते प्राणो ह्येवैतानि सर्वाणि भवति
Indeed, they do not say 'speech,' 'eyes,' 'ears,' or 'mind'; they say only 'breaths,' for breath truly becomes all these.
स होवाच किं मेऽन्नं भविष्यतीति यत्किञ्चिदिदमा श्वभ्य आ शकुनिभ्य इति होचुस्तद्वा एतदनस्यान्नमनो ह वै नाम प्रत्यक्षं न ह वा एवंविदि किञ्चनानन्नं भवतीति
He asked, 'What will be my food?' They replied, 'Whatever is here, from dogs to birds.' That, indeed, is the food for breath. The name 'mind' is directly perceived; in such knowledge, nothing is without food.
स होवाच किं मे वासो भविष्यतीत्याप इति होचुस्तस्माद्वा एतदशिष्यन्तः पुरस्ताच्चोपरिष्टाच्चाद्भिः परिदधति लम्भुको ह वासो भवत्यनग्नो ह भवति
He asked, 'What will be my clothing?' They replied, 'Water.' Therefore, those who are hungry cover themselves with water both in front and above; water is truly clothing, and one becomes unclothed without it.
तद्धैतत्सत्यकामो जाबालो गोश्रुतये वैयाघ्रपद्यायोक्त्वोवाच यद्यप्येनच्छुष्काय स्थाणवे ब्रूयाज्जायेरन्नेवास्मिञ्छाखाः प्ररोहेयुः पलाशानीति
Satyakama Jabala spoke this to Goshruti Vaigyrapadya: 'Even if one were to say this to a dried-up stump, the branches would indeed sprout leaves.'
अथ यदि महज्जिगमिषेदमावास्यायां दीक्षित्वा पौर्णमास्याँ रात्रौ सर्वौषधस्य मन्थं दधिमधुनोरुपमथ्य ज्येष्ठा श्रेष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्
Now, if one desires great achievement, after undertaking the vow on the new moon, during the night of the full moon, he churns together the mixture of all medicinal herbs with curd and honey, and after offering clarified butter in the fire with the invocation 'To the eldest, to the best, svāhā,' he pours the residue of the churning into the fire.
वसिष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्प्रतिष्ठायै स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्सम्पदे स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेदायतनाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्
After offering clarified butter in the fire with the invocation 'To Vasiṣṭha, svāhā,' he pours the residue of the churning into the fire; after offering clarified butter in the fire with the invocation 'To Establishment, svāhā,' he pours the residue of the churning into the fire; after offering clarified butter in the fire with the invocation 'To Prosperity, svāhā,' he pours the residue of the churning into the fire; after offering clarified butter in the fire with the invocation 'To Abode, svāhā,' he pours the residue of the churning into the fire.