औपमन्यव कं त्वमात्मानमुपास्स इति दिवमेव भगवो राजन्निति होवाचैष वै सुतेजा आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव सुतं प्रसुतमासुतं कुले दृश्यते
He said to Aupamanyava: 'Whom do you meditate upon as your Self?' He replied: 'Heaven itself, revered king.' He said: 'This is the radiant Self, the Vaiśvānara, whom you meditate upon as your Self. Therefore, in your family, a radiant son is born.'
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते मूर्धा त्वेष आत्मन इति होवाच मूर्धा ते व्यपतिष्यद्यन्मां नागमिष्य इति
He eats food and sees what is dear; he eats food and sees what is dear; he becomes dear, and his family shines with the radiance of Brahman—whoever meditates thus on the Vaiśvānara Self. 'The head is this aspect of the Self,' he said. 'If you had not come to me, your head would have fallen.'
अथ होवाच सत्ययज्ञं पौलुषिं प्राचीनयोग्यं कं त्वमात्मानमुपास्स इत्यादित्यमेव भगवो राजन्निति होवाचैष वै विश्वरूप आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव बहु विश्वरूपं कुले दृश्यते
Then he said to Satyayajña, the son of Pāuluṣa and Prācīnayogya: 'Whom do you meditate upon as your Self?' He replied: 'The sun, revered king.' He said: 'This is the all-formed Self, the Vaiśvānara, whom you meditate upon as your Self. Therefore, in your family, many with various forms are seen.'
प्रवृत्तोऽश्वतरीरथो दासीनिष्कोऽत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते चक्षुषेतदात्मन इति होवाचान्धोऽभविष्यो यन्मां नागमिष्य इति
He rides in a chariot drawn by mares, wears a golden necklace, eats food and sees what is dear; he eats food and sees what is dear; he becomes dear, and his family shines with the radiance of Brahman—whoever meditates thus on the Vaiśvānara Self. 'The eyes are this aspect of the Self,' he said. 'If you had not come to me, you would have become blind.'
अथ होवाचेन्द्रद्युम्नं भाल्लवेयं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इति वायुमेव भगवो राजन्निति होवाचैष वै पृथग्वर्त्मात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वां पृथग्बलय आयन्ति पृथग्रथश्रेणयोऽनुयन्ति
Then he said to Indra-dyumna Bhāllaveya, the Vaiyāghrapadya: 'Whom do you meditate upon as your Self?' He replied: 'The wind, revered king.' He said: 'This is the Self with separate paths, the Vaiśvānara, whom you meditate upon as your Self. Therefore, separate strengths come to you, and separate lines of chariots follow you.'
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते प्राणस्त्वेष आत्मन इति होवाच प्राणस्त उदक्रमिष्यद्यन्मां नागमिष्य इति
He eats food and sees what is dear; he eats food and sees what is dear; he becomes dear, and his family shines with the radiance of Brahman—whoever meditates thus on the Vaiśvānara Self. 'The breath is this aspect of the Self,' he said. 'If you had not come to me, your breath would have departed.'
अथ होवाच जनँशार्कराक्ष्य कं त्वमात्मानमुपास्स इत्याकाशमेव भगवो राजन्निति होवाचैष वै बहुल आत्मा वैश्वानरो यं त्वमात्मानमुपस्से तस्मात्त्वं बहुलोऽसि प्रजया च धनेन च
Then he said to Jana Śārkarākṣya: 'Whom do you meditate upon as your Self?' He replied: 'Space itself, revered king.' He said: 'This is the abundant Self, the Vaiśvānara, whom you meditate upon as your Self. Therefore, you are abundant in progeny and wealth.'
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते सन्देहस्त्वेष आत्मन इति होवाच सन्देहस्ते व्यशीर्यद्यन्मां नागमिष्य इति
He eats food and sees what is dear; he eats food and sees what is dear; he becomes dear, and his family shines with the radiance of Brahman—whoever meditates thus on the Vaiśvānara Self. 'The cavity is this aspect of the Self,' he said. 'If you had not come to me, your cavity would have been destroyed.'
अथ होवाच बुडिलमाश्वतराश्विं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इत्यप एव भगवो राजन्निति होवाचैष वै रयिरात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वँरयिमान्पुष्टिमानसि
Then he said to Buḍila Aśvatarāśvi, the Vaiyāghrapadya: 'Whom do you meditate upon as your Self?' He replied: 'Water itself, revered king.' He said: 'This is the wealthy Self, the Vaiśvānara, whom you meditate upon as your Self. Therefore, you are wealthy and prosperous.'
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते बस्तिस्त्वेष आत्मन इति होवाच बस्तिस्ते व्यभेत्स्यद्यन्मां नागमिष्य इति
He eats food and sees what is dear; he eats food and sees what is dear; he becomes dear, and his family shines with the radiance of Brahman—whoever meditates thus on the Vaiśvānara Self. 'The bladder is this aspect of the Self,' he said. 'If you had not come to me, your bladder would have burst.'
अथ होवाचोद्दालकमारुणिं गौतम कं त्वमात्मानमुपस्स इति पृथिवीमेव भगवो राजन्निति होवाचैष वै प्रतिष्ठात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वं प्रतिष्ठितोऽसि प्रजया च पशुभिश्च
Then he said to Uddālaka, son of Aruṇa, Gautama: 'Whom do you meditate upon as your Self?' He replied: 'The earth itself, revered king.' He said: 'This is the foundation Self, the Vaiśvānara, whom you meditate upon as your Self. Therefore, you are established with progeny and cattle.'
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते पादौ त्वेतावात्मन इति होवाच पादौ ते व्यम्लास्येतां यन्मां नागमिष्य इति
He eats food and sees what is dear; he eats food and sees what is dear; he becomes dear, and his family shines with the radiance of Brahman—whoever meditates thus on the Vaiśvānara Self. 'These are the feet of the Self,' he said. 'If you had not come to me, your feet would have withered.'
तान्होवाचैते वै खलु यूयं पृथगिवेममात्मानं वैश्वानरं विद्वाँसोऽन्नमत्थ यस्त्वेतमेवं प्रादेशमात्रमभिविमानमात्मानं वैश्वानरमुपास्ते स सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मस्वन्नमत्ति
He said to them: Indeed, you all, knowing the Vaiśvānara Self as if it were separate, eat food; but whoever worships this Vaiśvānara Self as measured by a span and as the true Self, he eats food in all worlds, among all beings, and in all selves.
तस्य ह वा एतस्यात्मनो वैश्वानरस्य मूर्धैव सुतेजाश्चक्षुर्विश्वरूपः प्राणः पृथग्वर्त्मात्मा सन्देहो बहुलो बस्तिरेव रयिः पृथिव्येव पादावुर एव वेदिर्लोमानि बर्हिर्हृदयं गार्हपत्यो मनोऽन्वाहार्यपचन आस्यमाहवनीयः
Of this Vaiśvānara Self, the head is the blazing fire, the eye is of manifold forms, the breath moves in different paths, the trunk is abundant, the bladder is wealth, the feet are the earth, the sides are the altar, the hairs are the sacred grass, the heart is the household fire, the mind is the offering fire, and the mouth is the fire of oblation.
तद्यद्भक्तं प्रथममागच्छेत्तद्धोमीयँ स यां प्रथमामाहुतिं जुहुयात्तां जुहुयात्प्राणाय स्वाहेति प्राणस्तृप्यति
Now, when the first portion of food is brought, that should be offered as the first oblation, saying, 'To Prāṇa, svāhā.' Prāṇa is satisfied.
प्राणे तृप्यति चक्षुस्तृप्यति चक्षुषि तृप्यत्यादित्यस्तृप्यत्यादित्ये तृप्यति द्यौस्तृप्यति दिवि तृप्यन्त्यां यत्किञ्च द्यौश्चादित्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति
When Prāṇa is satisfied, the eye is satisfied; when the eye is satisfied, the sun is satisfied; when the sun is satisfied, the sky is satisfied; and when the sky is satisfied, whatever is established in the sky and the sun is satisfied. By this satisfaction, he is fulfilled with offspring, cattle, food, vigor, and the splendor of Brahman.
अथ यां द्वितीयां जुहुयात्तां जुहुयाद्व्यानाय स्वाहेति व्यानस्तृप्यति
Then, the second oblation should be offered, saying, 'To Vyāna, svāhā.' Vyāna is satisfied.
व्याने तृप्यति श्रोत्रं तृप्यति श्रोत्रे तृप्यति चन्द्रमास्तृप्यति चन्द्रमसि तृप्यति दिशस्तृप्यन्ति दिक्षु तृप्यन्तीषु यत्किञ्च दिशश्च चन्द्रमाश्चाधितिष्ठन्ति तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति
When Vyāna is satisfied, the ear is satisfied; when the ear is satisfied, the moon is satisfied; when the moon is satisfied, the directions are satisfied; and when the directions are satisfied, whatever is established in the directions and the moon is satisfied. By this satisfaction, he is fulfilled with offspring, cattle, food, vigor, and the splendor of Brahman.
अथ यां तृतीयां जुहुयात्तां जुहुयादपानाय स्वाहेत्यपानस्तृप्यति
Then, the third oblation should be offered, saying, 'To Apāna, svāhā.' Apāna is satisfied.
अपाने तृप्यति वाक्तृप्यति वाचि तृप्यन्त्यामग्निस्तृप्यत्यग्नौ तृप्यति पृथिवी तृप्यति पृथिव्यां तृप्यन्त्यां यत्किञ्च पृथिवी चाग्निश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति
When Apāna is satisfied, speech is satisfied; when speech is satisfied, fire is satisfied; when fire is satisfied, the earth is satisfied; and when the earth is satisfied, whatever is established in the earth and fire is satisfied. By this satisfaction, he is fulfilled with offspring, cattle, food, vigor, and the splendor of Brahman.
अथ यां चतुर्थीं जुहुयात्तां जुहुयात्समानाय स्वाहेति समानस्तृप्यति
Then, the fourth oblation should be offered, saying, 'To Samāna, svāhā.' Samāna is satisfied.
समाने तृप्यति मनस्तृप्यति मनसि तृप्यति पर्जन्यस्तृप्यति पर्जन्ये तृप्यति विद्युत्तृप्यति विद्युति तृप्यन्त्यां यत्किञ् विद्युच्च पर्जन्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति
When Samāna is satisfied, the mind is satisfied; when the mind is satisfied, the rain god is satisfied; when the rain god is satisfied, lightning is satisfied; and when lightning is satisfied, whatever is established in lightning and the rain god is satisfied. By this satisfaction, he is fulfilled with offspring, cattle, food, vigor, and the splendor of Brahman.
अथ यां पञ्चमीं जुहुयात्तां जुहुयादुदानाय स्वाहेत्युदानस्तृप्यति
Then, the fifth oblation should be offered, saying, 'To Udāna, svāhā.' Udāna is satisfied.
उदाने तृप्यति त्वक्तृप्यति त्वचि तृप्यन्त्यां वायुस्तृप्यति वायौ तृप्यत्याकाशस्तृप्यत्याकाशे तृप्यति यत्किञ्च वायुश्चाकाशश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेन
When Udāna is satisfied, the skin is satisfied; when the skin is satisfied, air is satisfied; when air is satisfied, space is satisfied; and when space is satisfied, whatever is established in air and space is satisfied. By this satisfaction, he is fulfilled with offspring, cattle, food, vigor, and the splendor of Brahman.
स य इदमविद्वाग्निहोत्रं जुहोति यथाङ्गारानपोह्य भस्मनि जुहुयात्तादृक्तत्स्यात्
If someone, not knowing this, performs the Agnihotra, it is as if he were to remove the coals and offer into ashes; such is the result.
अथ य एतदेवं विद्वानग्निहोत्रं जुहोति तस्य सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मसु हुतं भवति
But if someone, knowing this, performs the Agnihotra, then his offering is made in all worlds, among all beings, and in all selves.
तद्यथेषीकातूलमग्नौ प्रोतं प्रदूयेतैवँहास्य सर्वे पाप्मानः प्रदूयन्ते य एतदेवं विद्वानग्निहोत्रं जुहोति
Just as a tuft of cotton, thrown into the fire, is completely burned, so all sins are burned away for one who, knowing this, performs the Agnihotra.
तस्मादु हैवंविद्यद्यपि चण्डालायोच्छिष्टं प्रयच्छेदात्मनि हैवास्य तद्वैश्वानरे हुतँ स्यादिति तदेष श्लोकः
Therefore, even if such a knower were to give leftovers to a Chandāla, it would be as if it were offered in his own Vaiśvānara Self.
यथेह क्षुधिता बाला मातरं पर्युपासत एवँ सर्वाणि भूतान्यग्निहोत्रमुपासत इत्यग्निहोत्रमुपासत इति
Just as hungry children gather around their mother, so do all beings gather around the Agnihotra; thus, one should worship the Agnihotra.
श्वेतकेतुर्हारुणेय आस तँ ह पितोवाच श्वेतकेतो वस ब्रह्मचर्यं न वै सोम्यास्मत्कुलीनोऽननूच्य ब्रह्मबन्धुरिव भवतीति
There was Śvetaketu, the son of Aruṇa. His father said to him: 'Śvetaketu, go and live the life of a student; for, dear one, in our family, none who is not learned in the Veda should be called merely a Brahmin by birth.'