Supplementary Doctrines: Prana, Transmigration, and Lineage
(Chapter 6)
षष्ठोऽध्यायः — Adhyāya 6: Khila Kāṇḍa ( The Lineage & Final Rites)
Verse 1
यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च श्रेष्ठश्च स्वानां भवति । प्राणो वै ज्येष्ठश्च श्रेष्ठश्च । ज्येष्ठश्च श्रेष्ठश्च स्वानां भवति । अपि च येषां बुभूषति । य एवं वेद ॥ ६,१.१ ॥
yo ha vai jyeṣṭhaṃ ca śreṣṭhaṃ ca veda jyeṣṭhaśca śreṣṭhaśca svānāṃ bhavati | prāṇo vai jyeṣṭhaśca śreṣṭhaśca | jyeṣṭhaśca śreṣṭhaśca svānāṃ bhavati | api ca yeṣāṃ bubhūṣati | ya evaṃ veda
He who knows that which is the oldest and the best becomes the oldest and the best among his own people. The vital breath (Prana) indeed is the oldest and the best. He who knows this becomes the oldest and the best among his own people, as well as among those whom he wishes to be so.
Verse 2
यो ह वै वसिष्ठां वेद वसिष्ठः स्वानां भवति । वाग्वै वसिष्ठा । वसिष्ठः स्वानां भवति । अपि च येषां बुभूषति । य एवं वेद ॥ ६,१.२ ॥
yo ha vai vasiṣṭhāṃ veda vasiṣṭhaḥ svānāṃ bhavati | vāgvai vasiṣṭhā | vasiṣṭhaḥ svānāṃ bhavati | api ca yeṣāṃ bubhūṣati | ya evaṃ veda
He who knows the richest (the most excellent) becomes the richest among his own people. Speech indeed is the richest. He who knows this becomes the richest among his own people, as well as among those whom he wishes to be so.
Verse 3
यो ह वै प्रतिष्ठां वेद प्रतितिष्ठति समे । प्रतितिष्ठति दुर्गे । चक्षुर्वै प्रतिष्ठा । चक्षुषा हि समे च दुर्गे च प्रतितिष्ठति । प्रतितिष्ठति समे प्रतितिष्ठति दुर्गे । य एवं वेद ॥ ६,१.३ ॥
yo ha vai pratiṣṭhāṃ veda pratitiṣṭhati same | pratitiṣṭhati durge | cakṣurvai pratiṣṭhā | cakṣuṣā hi same ca durge ca pratitiṣṭhati | pratitiṣṭhati same pratitiṣṭhati durge | ya evaṃ veda
He who knows the firm foundation stands firm on level ground as well as on rough ground. The eye indeed is the firm foundation, for with the eye one stands firm on level as well as on rough ground. He who knows this stands firm on level ground and stands firm on rough ground.
Verse 4
यो ह वै संपदं वेद सं हास्मै पद्यते यं कामं कामयते । श्रोत्रं वै संपत् । श्रोत्रे हीमे सर्वे वेदा अभिसंपन्नाः । सं हास्मै पद्यते यं कामं कामयते । य एवं वेद ॥ ६,१.४ ॥
yo ha vai saṃpadaṃ veda saṃ hāsmai padyate yaṃ kāmaṃ kāmayate | śrotraṃ vai saṃpat | śrotre hīme sarve vedā abhisaṃpannāḥ | saṃ hāsmai padyate yaṃ kāmaṃ kāmayate | ya evaṃ veda
He who knows prosperity, whatever desire he desires is fulfilled for him. The ear indeed is prosperity, for in the ear all these Vedas are unified and attained. Whatever desire he desires is fulfilled for him, who knows this.
Verse 5
यो ह वा आयतनं वेदायतनं स्वानां भवत्यायतनं जनानाम् । मनो वा आयतनम् । आयतनं स्वानां भवत्यायतनं जनानाम् । य एवं वेद ॥ ६,१.५ ॥
yo ha vā āyatanaṃ vedāyatanaṃ svānāṃ bhavatyāyatanaṃ janānām | mano vā āyatanam | āyatanaṃ svānāṃ bhavatyāyatanaṃ janānām | ya evaṃ veda
He who knows the abode becomes the abode of his own people and an abode of all people. The mind indeed is the abode. He who knows this becomes the abode of his own people and an abode of all people.
Verse 6
यो ह वै प्रजातिं वेद प्रजायते ह प्रजया पशुभिः । रेतो वै प्रजातिः । प्रजायते ह प्रजया पशुभिः । य एवं वेद ॥ ६,१.६ ॥
yo ha vai prajātiṃ veda prajāyate ha prajayā paśubhiḥ | reto vai prajātiḥ | prajāyate ha prajayā paśubhiḥ | ya evaṃ veda
He who knows procreation is enriched with offspring and cattle. The seed indeed is procreation. He who knows this is enriched with offspring and cattle.
Verse 7
ते हेमे प्राणा अहंश्रेयसे विवदमाना ब्रह्म जग्मुः । तद्धोचुः को नो वसिष्ठ इति । तद्धोवाच यस्मिन् व उत्क्रान्त इदं शरीरं पापियो मन्यते स वो वसिष्ठ इति ॥ ६,१.७ ॥
te heme prāṇā ahaṃśreyase vivadamānā brahma jagmuḥ | taddhocuḥ ko no vasiṣṭha iti | taddhovāca yasmin va utkrānta idaṃ śarīraṃ pāpiyo manyate sa vo vasiṣṭha iti
These organs, contending among themselves for superiority, went to Brahman and asked, 'Which of us is the most excellent?' Brahman replied, 'He upon whose departure this body is considered to be worst off, he is the most excellent among you.'
Verse 8
वाग्घोच्चक्राम । सा संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति । ते होचुः यथाकला अवदन्तो वाचा प्राणन्तः प्राणेन पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण विद्वांसो मनसा प्रजायमाना रेतसैवमजीविष्मेति । प्रविवेश ह वाक् ॥ ६,१.८ ॥
vāghoccakrāma | sā saṃvatsaraṃ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti | te hocuḥ yathākalā avadanto vācā prāṇantaḥ prāṇena paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇa vidvāṃso manasā prajāyamānā retasaivamajīviṣmeti | praviveśa ha vāk
Speech departed. Having stayed away for a year, it returned and said, 'How were you able to live without me?' They replied, 'Like the mute, not speaking with speech, but breathing with the vital breath, seeing with the eye, hearing with the ear, knowing with the mind, and procreating with the seed—thus we lived.' Then speech re-entered.
Verse 9
चक्षुर्होच्चक्राम । तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति । ते होचुः यथान्धा अपश्यन्तश्चक्षुषा प्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण विद्वांसो मनसा प्रजायमाना रेतसैवमजीविष्मेति । प्रविवेश ह चक्षुः ॥ ६,१.९ ॥
cakṣurhoccakrāma | tatsaṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti | te hocuḥ yathāndhā apaśyantaścakṣuṣā prāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa vidvāṁso manasā prajāyamānā retasaivamajīviṣmeti | praviveśa ha cakṣuḥ
The eye departed. Having stayed away for a year, it returned and asked, "How were you able to live without me?" They replied, "Like blind people, not seeing with the eye, but breathing with the vital breath, speaking with speech, hearing with the ear, knowing with the mind, and procreating with semen—thus we lived." Then the eye re-entered.
Verse 10
श्रोत्रं होच्चक्राम । तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति । ते होचुः यथा बधिरा अशृण्वन्तः श्रोत्रेण प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा विद्वांसो मनसा प्रजायमाना रेतसैवमजीविष्मेति । प्रविवेश ह श्रोत्रम् ॥ ६,१.१० ॥
śrotraṁ hoccakrāma | tatsaṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti | te hocuḥ yathā badhirā aśṛṇvantaḥ śrotreṇa prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā vidvāṁso manasā prajāyamānā retasaivamajīviṣmeti | praviveśa ha śrotram
The ear departed. Having stayed away for a year, it returned and asked, "How were you able to live without me?" They replied, "Like deaf people, not hearing with the ear, but breathing with the vital breath, speaking with speech, seeing with the eye, knowing with the mind, and procreating with semen—thus we lived." Then the ear re-entered.
Verse 11
मनो होच्चक्राम । तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति । ते होचुः यथा मुग्धा अविद्वांसो मनसा प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण प्रजायमाना रेतसैवमजीविष्मेति । प्रविवेश ह मनः ॥ ६,१.११ ॥
mano hoccakrāma | tatsaṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti | te hocuḥ yathā mugdhā avidvāṁso manasā prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇa prajāyamānā retasaivamajīviṣmeti | praviveśa ha manaḥ
The mind departed. Having stayed away for a year, it returned and asked, "How were you able to live without me?" They replied, "Like simpletons, not knowing with the mind, but breathing with the vital breath, speaking with speech, seeing with the eye, hearing with the ear, and procreating with semen—thus we lived." Then the mind re-entered.
Verse 12
रेतो होच्चक्राम । तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति । ते होचुः यथा क्लीबा अप्रजायमाना रेतासा प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण विद्वांसो मनसैवमजीविष्मेति । प्रविवेश ह रेतः ॥ ६,१.१२ ॥
reto hoccakrāma | tatsaṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti | te hocuḥ yathā klībā aprajāyamānā retasā prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇa vidvāṁso manasaivamajīviṣmeti | praviveśa ha retaḥ
The organ of generation departed. Having stayed away for a year, it returned and asked, "How were you able to live without me?" They replied, "Like eunuchs, not procreating with semen, but breathing with the vital breath, speaking with speech, seeing with the eye, hearing with the ear, and knowing with the mind—thus we lived." Then the organ of generation re-entered.
Verse 13
अथ ह प्राण उत्क्रमिष्यन् यथा महासुहयः सैन्धवः पड्वीशशङ्खून्त्संवृहेदेवं हैवेमान् प्राणान्त्संववर्ह । ते होचुः मा भगव उत्क्रमीः । न वै शक्ष्यामस्त्वदृते जीवितुमिति । तस्यो मे बलिं कुरुतेति । तथेति ॥ ६,१.१३ ॥
atha ha prāṇa utkramiṣyan yathā mahāsuhayaḥ saindhavaḥ paḍvīśaśaṅkūntsaṁvṛhedevaṁ haivemān prāṇāntsaṁvavarha | te hocuḥ mā bhagava utkramīḥ | na vai śakṣyāmastvadṛte jīvitumiti | tasyo me baliṁ kuruteti | tatheti
Then, as the vital breath was about to depart, just as a great noble steed from Sindh might tear up the pegs of its tethering ropes, so did it uproot those other organs. They said, "Venerable Sir, do not depart! Truly, we shall not be able to live without you." He said, "If so, pay me tribute." They said, "So be it."
Verse 14
सा ह वागुवाच यद्वा अहं वसिष्ठास्मि त्वं तद्वसिष्ठोऽसीति । यद्वा अहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठोऽसीति चक्षुः । यद्वा अहं संपदस्मि त्वं तत्संपदसीति श्रोत्रम् । यद्वा अहमायतनमस्मि त्वं तदायतनमसीति मनः । यद्वा अहं प्रजातिरस्मि त्वं तत्प्रजातिरसीति रेतः । तस्यो मे किमन्नं किं वास इति । यदिदं किञ्चा श्वभ्य आ कृमिभ्य आ कीटपतङ्गेभ्यस्तत्तेऽन्नम् । आपो वास इति । न ह वा अस्यानन्नं जग्धं भवति नानन्नं प्रतिगृहीतं य एवमेतदनस्यान्नं वेद । तद्विद्वांसः श्रोत्रिया अशिष्यन्त आचामन्त्यशित्वाचामन्ति । एतमेव तदन्नमनग्नं कुर्वन्तो मन्यन्ते ॥ ६,१.१४ ॥
sā ha vāguvāca yadvā ahaṁ vasiṣṭhāsmi tvaṁ tadvasiṣṭho'sīti | yadvā ahaṁ pratiṣṭhāsmi tvaṁ tatpratiṣṭho'sīti cakṣuḥ | yadvā ahaṁ saṁpadasmi tvaṁ tatsaṁpadasīti śrotram | yadvā ahamāyatanamasmi tvaṁ tadāyatanamasīti manaḥ | yadvā ahaṁ prajātirasmi tvaṁ tatprajātirasīti retaḥ | tasyo me kimannaṁ kiṁ vāsa iti | yadidaṁ kiñcā śvabhya ā kṛmibhya ā kīṭapataṅgebhyastatte'nnam | āpo vāsa iti | na ha vā asyānannaṁ jagdhaṁ bhavati nānannaṁ pratigṛhītaṁ ya evametadanasyānnaṁ veda | tadvidvāṁsaḥ śrotriyā aśiṣyanta ācāmantyaśitvācāmanti | etameva tadannamanagnaṁ kurvanto manyante
Then Speech said, "Whatever makes me the richest, that you are." The Eye said, "Whatever makes me the foundation, that you are." The Ear said, "Whatever makes me prosperity, that you are." The Mind said, "Whatever makes me the abode, that you are." The Organ of generation said, "Whatever makes me procreation, that you are." The Vital Breath said, "If so, what is my food and what is my garment?" They replied, "Whatever exists here, down to dogs, worms, insects, and moths—that is your food, and water is your garment." Indeed, nothing eaten by one who knows this food of Prāṇa remains un-eaten as Prāṇa's food, nor is anything accepted as non-food. Therefore, learned scholars versed in the Vedas sip water before and after eating; they consider that they are thereby making the vital breath clothed, not naked.
Verse 15
श्वेतकेतुर्वा आरुणेयः पन्चालानां परिषदमाजगाम । स आजगाम जैवलिं प्रवाहणं परिचारयमाणम् । तमुदीक्ष्याभ्युवाद कुमारा३ इति । स भो३ इति प्रतिशुश्राव । अनुशिष्टो न्वसि पित्रेति । ओमिति होवाच ॥ ६,२.१ ॥
śvetaketurvā āruṇeyaḥ pañcālānāṁ pariṣadamājagāma | sa ājagāma jaivaliṁ pravāhaṇaṁ paricārayamāṇam | tamudīkṣyābhyuvāda kumārā3 iti | sa bho3 iti pratiśuśrāva | anuśiṣṭo nvasī pitreti | omiti hovāca
Śvetaketu, the grandson of Aruṇa, came to the assembly of the Pañcālas. He approached Pravāhaṇa Jaivali who was being waited upon. Looking up at him, the king said, "Young man!" He replied, "Yes, sir!" The king asked, "Have you been instructed by your father?" He said, "Yes."
Verse 16
वेत्थ यथेमाः प्रजाः प्रयत्यो विप्रतिपद्यन्ता३ इति । नेति होवाच । वेत्थो यथेमं लोकं पुनरापद्यन्ता३ इति । नेति हैवोवाच । वेत्थो यथासौ लोक एवं बहुभिः पुनः पुनः प्रयद्भिर्न संपूर्यता३ इति । नेति हैवोवाच । वेत्थो यतिथ्यामाहुत्यां हुतायामापः पुरुषवाचो भूत्वा समुत्थाय वदन्ती३ इति । नेति हैवोवाच । वेत्थो देवयानस्य वा पथः प्रतिपदं पितृयाणस्य वा । यत्कृत्वा देवयानं वा पन्थानं प्रतिपद्यन्ते पितृयाणं वा । अपि हि न ऋषेर्वचः श्रुतं द्वे सृती अशृणवं पितॄणामहं देवानामुत मर्त्यानाम् । ताभ्यामिदं विश्वमेजत्समेति यदन्तरा पितरं मातरं चेति । नाहमत एकं चन वेदेति होवाच ॥ ६,२.२ ॥
vettha yathemāḥ prajāḥ prayatyo vipratipadyantā3 iti | neti hovāca | vettho yathemaṁ lokaṁ punarāpadyantā3 iti | neti haivovāca | vettho yathāsau loka evaṁ bahubhiḥ punaḥ punaḥ prayadbhirna saṁpūryatā3 iti | neti haivovāca | vettho yatithyāmāhutyāṁ hutāyāmāpaḥ puruṣavāco bhūtvā samutthāya vadantī3 iti | neti haivovāca | vettho devayānasya vā pathaḥ pratipadaṁ pitṛyāṇasya vā | yatkṛtvā devayānaṁ vā panthānaṁ pratipadyante pitṛyāṇaṁ vā | api hi na ṛṣervacaḥ śrutaṁ dve sṛtī aśṛṇavaṁ pitṝṇāmahaṁ devānāmuta martyānām | tābhyāmidaṁ viśvamejatsameti yadantarā pitaraṁ mātaraṁ ceti | nāhamata ekaṁ cana vedeti hovāca
"Do you know how these creatures depart in different directions when they die?" "No," he said. "Do you know how they return to this world?" "No," he said. "Do you know why that world does not become filled up, though so many depart there again and again?" "No," he said. "Do you know after how many oblations are offered the water takes on human voice and rises up and speaks?" "No," he said. "Do you know the means of accessing the path of the gods or the path of the ancestors—by doing what people attain the path of the gods or the path of the ancestors? Have you not heard the saying of the seer: 'I have heard of two paths for mortals, one leading to the ancestors and the other to the gods; by these two proceeds everything in this moving universe between the Father (Heaven) and the Mother (Earth)'?" "I do not know even one of these," he said.
Verse 17
अथैनं वसत्योपमन्त्रयां चक्रे । अनादृत्य वसतिं कुमारः प्रदुद्राव । स आजगाम पितरम् । तं होवाच इति वाव किल नो भवान् पुरानुशिष्टानवोच इति । कथं सुमेध इति । पञ्च मा प्रश्नान् राजन्यबन्धुरप्राक्षीत् । ततो नैकं चन वेदेति । कतमे त इति । इम इति ह प्रतीकान्युदाजहार ॥ ६,२.३ ॥
athainaṃ vasatyopamantrayāṃ cakre | anādṛtya vasatiṃ kumāraḥ pradudrāva | sa ājagāma pitaram | taṃ hovāca iti vāva kila no bhavān purānuśiṣṭānavoca iti | kathaṃ sumedha iti | pañca mā praśnān rājanyabandhuraprākṣīt | tato naikaṃ cana vedeti | katame ta iti | ima iti ha pratīkānyudājahāra
Then the King invited him to stay. Disregarding the invitation, the boy ran away and came to his father. He said to him, 'Did you not previously claim to have instructed me?' The father replied, 'Why, my wise son?' The boy said, 'That Kshatriya asked me five questions, and I did not know even one of them.' The father asked, 'What were they?' The boy quoted the topics.
Verse 18
स होवाच तथा नस्त्वं तत जानीथा यथा यदहं किंच वेद सर्वमहं तत्तुभमवोचम् । प्रेहि तु तत्र । प्रतीत्य ब्रह्मचर्यं वत्स्याव इति । भवानेव गच्छत्विति । स आजगाम गौतमो यत्र प्रवाहणस्य जैवलेरास । तस्मा आसनमाहृत्योदकमाहारयां चकार । अथ हास्मा अर्घ्यं चकार । तं होवाच वरं भगवते गौतमाय दद्म इति ॥ ६,२.४ ॥
sa hovāca tathā nastvaṃ tata jānīthā yathā yadahaṃ kiṃca veda sarvamahaṃ tattubhamavocam | prehi tu tatra | pratītya brahmacaryaṃ vatsyāva iti | bhavāneva gacchatviti | sa ājagāma gautamo yatra pravāhaṇasya jaivalerāsa | tasmā āsanamāhṛtyodakamāhārayāṃ cakāra | atha hāsmā arghyaṃ cakāra | taṃ hovāca varaṃ bhagavate gautamāya dadma iti
The father said, 'My child, know that whatever I knew, I taught it all to you. Come, let us go there and live as students.' The boy replied, 'Go yourself.' Gautama (the father) then went to where Pravahana Jaivali was. The King offered him a seat, had water brought, and presented the respectful offering (Arghya). He then said to him, 'We grant a boon to the revered Gautama.'
Verse 19
स होवाच प्रतिज्ञतो म एष वरः । यां तु कुमारस्यान्ते वाचमभाषथास्तां मे ब्रूहीति ॥ ६,२.५ ॥
sa hovāca pratijñāto ma eṣa varaḥ | yāṃ tu kumārasyānte vācamabhāṣathāstāṃ me brūhīti
Gautama said, 'You have promised me a boon. Speak to me that which you spoke in the presence of the boy.'
Verse 20
स होवाच दैवेषु वै गौतम तद्वरेषु । मानुषाणां ब्रूहीति ॥ ६,२.६ ॥
sa hovāca daiveṣu vai gautama tadvareṣu | mānuṣāṇāṃ brūhīti
The King said, 'O Gautama, that belongs to divine boons. Ask for a boon concerning human desires.'
Verse 21
स होवाच विज्ञायते हास्तिहिरण्यस्यापात्तं गोअश्वानां दासीनां प्रवाराणां परिधानस्य । मा नो भवान् बहोरनन्तस्यापर्यन्तस्याभ्यवदान्यो भूदिति । स वै गौतम तीर्थेनेच्छसा इति । उपैम्यहं भवन्तमिति । वाचा ह स्मैव पूर्व उपयन्ति । स होपायनकीर्त्योवास ॥ ६,२.७ ॥
sa hovāca vijñāyate hāstihiraṇyasyāpāttaṃ goaśvānāṃ dāsīnāṃ pravārāṇāṃ paridhānasya | mā no bhavān bahoranantasyāparyantasyābhyavadānyo bhūditi | sa vai gautama tīrthenecchasā iti | upaimyahaṃ bhavantamiti | vācā ha smaiva pūrva upayanti | sa hopāyanakīrtyovāsa
Gautama said, 'It is well known that I possess wealth of gold, cattle, horses, maidservants, robes, and garments. Do not be stingy towards me regarding that which is vast, infinite, and limitless!' The King said, 'Then, O Gautama, seek it through the proper custom.' Gautama declared, 'I approach you as a pupil.' Indeed, ancients used to approach teachers merely by declaring so verbally. Thus he stayed there, declaring his discipleship.
Verse 22
स होवाच तथा नस्त्वं गौतम मापराधास्तव च पितामहाः । यथेयं विद्येतः पूर्वं न कस्मिंश्चन ब्राह्मन उवास । तां त्वहं तुभ्यं वक्ष्यामि । को हि त्वैवं ब्रुवन्तमर्हति प्रत्याख्यातुमिति ॥ ६,२.८ ॥
sa hovāca tathā nastvaṃ gautama māparādhāstava ca pitāmahāḥ | yatheyaṃ vidyetaḥ pūrvaṃ na kasmiṃścana brāhman uvāsa | tāṃ tvahaṃ tubhyaṃ vakṣyāmi | ko hi tvaivaṃ bruvantamarhati pratyākhyātumiti
The King said, 'O Gautama, do not be offended with us, nor your ancestors. Before this, this knowledge never resided in any Brahmana. But I will impart it to you, for who could refuse you when you speak like this?'
Verse 23
असौ वै लोकोऽग्निर्गौतम । तस्यादित्य एव समित् । रश्मयो धूमः । अहरर्चिः । दिशोऽङ्गाराः । अवान्तरदिशो विष्फुलिङ्गाः । तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति । तस्या आहुत्यै सोमो राजा संभवति ॥ ६,२.९ ॥
asau vai loko'gnirgautama | tasyāditya eva samit | raśmayo dhūmaḥ | ahararciḥ | diśo'ṅgārāḥ | avāntaradiśo viṣphuliṅgāḥ | tasminnetasminnagnau devāḥ śraddhāṃ juhvati | tasyā āhutyai somo rājā saṃbhavati
'That yonder world (heaven) is indeed the fire, O Gautama. The sun is its fuel, the rays its smoke, the day its flame, the quarters its coals, and the intermediate quarters its sparks. In this fire, the gods offer faith (Shraddha) as an oblation. From that offering, King Soma arises.'
Verse 24
पर्जन्यो वा अग्निर्गौतम । तस्य संवत्सर एव समित् । अभ्राणि धूमः । विद्युदर्चिः । अशनिरङ्गाराः । ह्रादुनयो विष्फुलिङ्गाः । तस्मिन्नेतस्मिन्नग्नौ देवाः सोमं राजानं जुह्वति । तस्या आहुत्यै वृष्टिः संभवति ॥ ६,२.१० ॥
parjanyo vā agnirgautama | tasya saṃvatsara eva samit | abhrāṇi dhūmaḥ | vidyudarciḥ | aśaniraṅgārāḥ | hrādunayo viṣphuliṅgāḥ | tasminnetasminnagnau devāḥ somaṃ rājānaṃ juhvati | tasyā āhutyai vṛṣṭiḥ saṃbhavati
'Parjanya (the rain-god) is indeed the fire, O Gautama. The year is its fuel, the clouds its smoke, lightning its flame, thunderbolts its coals, and thunderclaps its sparks. In this fire, the gods offer King Soma as an oblation. From that offering, rain arises.'
Verse 25
अयं वै लोकोऽग्निर्गौतम । तस्य पृथिव्येव समित् । अग्निर्धूमः । रात्रिरर्चिः । चन्द्रमा अङ्गाराः । नक्षत्राणि विष्फुलिङ्गाः । तस्मिन्नेतस्मिन्नग्नौ देवा वृष्टिं जुह्वति । तस्या आहुत्या अन्नं संभवति ॥ ६,२.११ ॥
ayaṃ vai loko'gnirgautama | tasya pṛthivyeva samit | agnirdhūmaḥ | rātrirarciḥ | candramā aṅgārāḥ | nakṣatrāṇi viṣphuliṅgāḥ | tasminnetasminnagnau devā vṛṣṭiṃ juhvati | tasyā āhutyā annaṃ saṃbhavati
This world indeed is fire, O Gautama. The earth itself is its fuel, fire its smoke, night its flame, the moon its embers, and the stars its sparks. In this fire the gods offer rain as an oblation. From that oblation food comes into being.
Verse 26
पुरुषो वा अग्निर्गौतम । तस्य व्यात्तमेव समित् । प्राणो धूमः । वागर्चिः । चक्षुरङ्गाराः । श्रोत्रं विष्फुलिङ्गाः । तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति । तस्या आहुत्यै रेतः संभवति ॥ ६,२.१२ ॥
puruṣo vā agnirgautama | tasya vyāttameva samit | prāṇo dhūmaḥ | vāgarciḥ | cakṣuraṅgārāḥ | śrotraṃ viṣphuliṅgāḥ | tasminnetasminnagnau devā annaṃ juhvati | tasyā āhutyai retaḥ saṃbhavati
Man indeed is fire, O Gautama. His open mouth is its fuel, breath its smoke, speech its flame, eye its embers, and ear its sparks. In this fire the gods offer food as an oblation. From that oblation semen comes into being.
Verse 27
योषा वा अग्निर्गौतम । तस्या उपस्थ एव समित् । लोमानि धूमः । योनिरर्चिः । यदन्तः करोति तेऽङ्गाराः । अभिनन्दा विष्फुलिङ्गाः । तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति । तस्या आहुत्यै पुरुषः संभवति । स जीवति यावज्जीवति । अथ यदा म्रियते ॥ ६,२.१३ ॥
yoṣā vā agnirgautama | tasyā upastha eva samit | lomāni dhūmaḥ | yonirarciḥ | yadantaḥ karoti te'ṅgārāḥ | abhinandā viṣphuliṅgāḥ | tasminnetasminnagnau devā reto juhvati | tasyā āhutyai puruṣaḥ saṃbhavati | sa jīvati yāvajjīvati | atha yadā mriyate
Woman indeed is fire, O Gautama. Her lap is its fuel, body hair its smoke, the vulva its flame, copulation its embers, and pleasures its sparks. In this fire the gods offer semen as an oblation. From that oblation a person comes into being. He lives as long as he lives, and then when he dies—
Verse 28
अथैनमग्नये हरन्ति । तस्याग्निरेवाग्निर्भवति । समित्समित् । धूमो धूमः । अर्चिरर्चिः । अङ्गारा अङ्गाराः । विष्फुलिङ्गा विष्फुलिङ्गाः । तस्मिन्नेतस्मिन्नग्नौ देवाः पुरुषं जुह्वति । तस्या आहुत्यै पुरुषो भास्वरवर्णः संभवति ॥ ६,२.१४ ॥
athainamagnaye haranti | tasyāgnirevāgnirbhavati | samitsamit | dhūmo dhūmaḥ | arcirarciḥ | aṅgārā aṅgārāḥ | viṣphuliṅgā viṣphuliṅgāḥ | tasminnetasminnagnau devāḥ puruṣaṃ juhvati | tasyā āhutyai puruṣo bhāsvaravarṇaḥ saṃbhavati
Then they carry him to the fire. His fire itself becomes the fire, fuel the fuel, smoke the smoke, flame the flame, embers the embers, and sparks the sparks. In this fire the gods offer the person as an oblation. From that oblation the person emerges radiant in color.
Verse 29
ते य एवमेतद्विदुर्ये चामी अरण्ये श्रद्धां सत्यमुपासते तेऽर्चिरभिसंभवन्ति । अर्चिषोऽहः । अह्न आपूर्यमाणपक्षम् । आपूर्यमाणपक्षाद्यान् षण्मासानुदङ्ङादित्य एति । मासेभ्यो देवलोकम् । देवलोकादादित्यम् । आदित्याद्वैद्युतम् । तान् वैद्युतान् पुरुषो मानस एत्य ब्रह्मलोकान् गमयति । ते तेषु ब्रह्मलोकेषु पराः परावतो वसन्ति । तेषां न पुनरावृत्तिः ॥ ६,२.१५ ॥
te ya evametadvidurye cāmī araṇye śraddhāṃ satyamupāsate te'rcirabhisaṃbhavanti | arciṣo'haḥ | ahna āpūryamāṇapakṣam | āpūryamāṇapakṣādyān ṣaṇmāsānudaṅṅāditya eti | māsebhyo devalokam | devalokādādityam | ādityādvaidyutam | tān vaidyutān puruṣo mānasa etya brahmalokān gamayati | te teṣu brahmalokeṣu parāḥ parāvato vasanti | teṣāṃ na punarāvṛttiḥ
Those who know this thus, and those who in the forest meditate with faith upon Truth, pass into the flame; from the flame into the day; from the day into the fortnight of the waxing moon; from the waxing fortnight into the six months during which the sun moves north; from these months into the world of the gods; from the world of the gods into the sun; from the sun into lightning. A mind-created person comes and leads them from lightning to the worlds of Brahman. In those worlds of Brahman they live for exalted ages. For them there is no return.
Verse 30
अथ ये यज्ञेन दानेन तपसा लोकाञ्जयन्ति ते धूममभिसंभवन्ति । धूमाद्रात्रिम् । रात्रेरपक्षीयमाणपक्षम् । अपक्षीयमाणपक्षाद्यान् षण्मासान् दक्षिणादित्य एति । मासेभ्यः पितृलोकम् । पितृलोकाच्चन्द्रम् । ते चन्द्रं प्राप्यान्नं भवन्ति । तांस्तत्र देवा यथा सोमं राजानमाप्यायस्वापक्षीयस्वेत्येवमेनांस्तत्र भक्षयन्ति । तेषां यदा तत्पर्यवैत्यथेममेवाकाशमभिनिष्पद्यन्ते । आकाशाद्वायुम् । वायोर्वृष्टिम् । वृष्टेः पृथिवीम् । ते पृथिवीं प्राप्यान्नं भवन्ति । ते पुनः पुरुषाग्नौ हूयन्ते ततो योषाग्नौ जायन्ते । लोकान् प्रत्युथायिनस्त एवमेवानुपरिवर्तन्ते । अथ य एतौ पन्थानौ न विदुस्ते कीटाः पतङ्गा यदिदं दन्दशूकम् ॥ ६,२.१६ ॥
atha ye yajñena dānena tapasā lokāñjayanti te dhūmamabhisaṃbhavanti | dhūmādrātrim | rātrerapakṣīyamāṇapakṣam | apakṣīyamāṇapakṣādyān ṣaṇmāsān dakṣiṇāditya eti | māsebhyaḥ pitṛlokam | pitṛlokāccandraṃ | te candraṃ prāpyānnaṃ bhavanti | tāṃstatra devā yathā somaṃ rājānamāpyāyasvāpakṣīyasvetyevamenāṃstatra bhakṣayanti | teṣāṃ yadā tatparyavaityathemamevākāśamabhiniṣpadyante | ākāśādvāyum | vāyorvṛṣṭim | vṛṣṭeḥ pṛthivīm | te pṛthivīṃ prāpyānnaṃ bhavanti | te punaḥ puruṣāgnau hūyante tato yoṣāgnau jāyante | lokān pratyuthāyinasta evamevānuparivartante | atha ya etau panthānau na viduste kīṭāḥ pataṅgā yadidaṃ dandaśūkam
On the other hand, those who conquer worlds through sacrifice, charity, and austerity pass into smoke; from smoke into the night; from night into the fortnight of the waning moon; from the waning fortnight into the six months during which the sun moves south; from these months into the world of the fathers; from the world of the fathers into the moon. Reaching the moon, they become food, and there the gods consume them just as Soma the king is consumed with 'Swell and diminish!' When that period expires for them, they return to this very space, from space to air, from air to rain, from rain to the earth. Reaching the earth, they become food. They are again offered in the fire of man, and then born in the fire of woman. Rising up again toward various worlds, they revolve in this manner. But those who do not know these two paths become insects, moths, and biting creatures.
Verse 31
स यः कामयेत महत्प्राप्नुयामित्युदगयन आपूर्यमाणपक्षस्य पुण्याहे द्वादशाहमुपसद्व्रती भूत्वौदुम्बरे कंसे चमसे वा सर्वौषधं फलानीति संभृत्य परिसमुह्य परिलिप्याग्निमुपसमाधाय परिस्तीर्यावृताज्यं संस्कृत्य पुंसा नक्षत्रेण मन्थं संनीय जुहोति यावन्तो देवास्त्वयि जातवेदस्तिर्यञ्चो घ्नन्ति पुरुषस्य कामान् । तेभ्योऽहं भागधेयं जुहोमि ते मा तृप्ताः सर्वैः कामैस्तर्पयन्तु स्वाहा । या तिरश्ची निपद्यसेऽहं विधरणी इति । तां त्वा घृतस्य धारया यजे संराधनीमहं स्वाहा ॥ ६,३.१ ॥
sa yaḥ kāmayeta mahatprāpnuyāmityudagayana āpūryamāṇapakṣasya puṇyāhe dvādaśāhamupasadvratī bhūtvaudumbare kaṃse camase vā sarvauṣadhaṃ phalānīti saṃbhṛtya parisamuhya parilipyāgnimupasamādhāya paristīryāvṛtājyaṃ saṃskṛtya puṃsā nakṣatreṇa manthaṃ saṃnīya juhoti yāvanto devāstvayi jātavedastiryañco ghnanti puruṣasya kāmān | tebhyo'haṃ bhāgadheyaṃ juhomi te mā tṛptāḥ sarvaiḥ kāmaistarpayantu svāhā | yā tiraścī nipadyase'haṃ vidharaṇī iti | tāṃ tvā ghṛtasya dhārayā yaje saṃrādhanīmahaṃ svāhā
He who desires to attain greatness should, during the northern course of the sun, on an auspicious day of the bright fortnight, undertake the Upasad vow for twelve days. Collecting all herbs and fruits in a vessel or cup made of Udumbara wood, sweeping the place, smearing it, lighting the fire, spreading sacred grass around it, preparing clarified butter according to rule, and mixing the mash under a masculine constellation, he offers oblation saying: 'O Jatavedas, whatever gods in you act crosswise and thwart the desires of man, to them I offer this portion. May they, being satisfied, satisfy me with all desires! Svaha!' 'She who lies crosswise saying, "I am the supporter"'—to her, the accomplishing one, I offer this stream of clarified butter, Svaha!
Verse 32
ज्येष्ठाय स्वाहा श्रेष्ठाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । प्राणाय स्वाहा वसिष्ठायै स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । वाचे स्वाहा प्रतिष्ठायै स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । चक्षुषे स्वाहा संपदे स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । श्रोत्राय स्वाहायतनाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । मनसे स्वाहा प्रजात्यै स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । रेतसे स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ॥ ६,३.२ ॥
jyeṣṭhāya svāhā śreṣṭhāya svāhetyagnau hutvā manthe saṃsravamavanayati | prāṇāya svāhā vasiṣṭhāyai svāhetyagnau hutvā manthe saṃsravamavanayati | vāce svāhā pratiṣṭhāyai svāhetyagnau hutvā manthe saṃsravamavanayati | cakṣuṣe svāhā saṃpade svāhetyagnau hutvā manthe saṃsravamavanayati | śrotrāya svāhāyatanāya svāhetyagnau hutvā manthe saṃsravamavanayati | manase svāhā prajātyai svāhetyagnau hutvā manthe saṃsravamavanayati | retase svāhetyagnau hutvā manthe saṃsravamavanayati
Offering into the fire with 'Svaha to the oldest! Svaha to the best!', he drips the residue into the mash. Offering into the fire with 'Svaha to breath! Svaha to the richest!', he drips the residue into the mash. Offering with 'Svaha to speech! Svaha to the firm basis!', he drips the residue into the mash. Offering with 'Svaha to the eye! Svaha to prosperity!', he drips the residue into the mash. Offering with 'Svaha to the ear! Svaha to the abode!', he drips the residue into the mash. Offering with 'Svaha to the mind! Svaha to procreation!', he drips the residue into the mash. Offering with 'Svaha to semen!', he drips the residue into the mash.
Verse 33
अग्नये स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । सोमाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । भूः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । भुवः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । स्वः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । भूर्भुवः स्वः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । ब्रह्मणे स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । क्षत्राय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । भूताय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । भविष्यते स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । विश्वाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । सर्वाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । प्रजापतये स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ॥ ६,३.३ ॥
agnaye svāhetyagnau hutvā manthe saṃsravamavanayati | somāya svāhetyagnau hutvā manthe saṃsravamavanayati | bhūḥ svāhetyagnau hutvā manthe saṃsravamavanayati | bhuvaḥ svāhetyagnau hutvā manthe saṃsravamavanayati | svaḥ svāhetyagnau hutvā manthe saṃsravamavanayati | bhūrbhuvaḥ svaḥ svāhetyagnau hutvā manthe saṃsravamavanayati | brahmaṇe svāhetyagnau hutvā manthe saṃsravamavanayati | kṣatrāya svāhetyagnau hutvā manthe saṃsravamavanayati | bhūtāya svāhetyagnau hutvā manthe saṃsravamavanayati | bhaviṣyate svāhetyagnau hutvā manthe saṃsravamavanayati | viśvāya svāhetyagnau hutvā manthe saṃsravamavanayati | sarvāya svāhetyagnau hutvā manthe saṃsravamavanayati | prajāpataye svāhetyagnau hutvā manthe saṃsravamavanayati
Offering into the fire saying, "Svāhā to Agni," he drips the residue into the paste mixture (mantha). Offering into the fire saying, "Svāhā to Soma," he drips the residue into the paste mixture. Offering into the fire saying, "Svāhā to Bhūḥ," he drips the residue into the paste mixture. Offering into the fire saying, "Svāhā to Bhuvaḥ," he drips the residue into the paste mixture. Offering into the fire saying, "Svāhā to Svaḥ," he drips the residue into the paste mixture. Offering into the fire saying, "Svāhā to Bhūr Bhuvaḥ Svaḥ," he drips the residue into the paste mixture. Offering into the fire saying, "Svāhā to Brahman," he drips the residue into the paste mixture. Offering into the fire saying, "Svāhā to Kṣatra," he drips the residue into the paste mixture. Offering into the fire saying, "Svāhā to the past," he drips the residue into the paste mixture. Offering into the fire saying, "Svāhā to the future," he drips the residue into the paste mixture. Offering into the fire saying, "Svāhā to the universe," he drips the residue into the paste mixture. Offering into the fire saying, "Svāhā to all," he drips the residue into the paste mixture. Offering into the fire saying, "Svāhā to Prajāpati," he drips the residue into the paste mixture.
Verse 34
अथैनमभिमृशति भ्रमदसि । ज्वलदसि । पूर्णमसि । प्रस्तब्धमसि । एकसभमसि । हिङ्कृतमसि । हिङ्क्रियमानमसि । उद्गीथमसि । उद्गीयमानमसि । श्रावितमसि । प्रत्याश्रावितमसि । आर्द्रे संदीप्तमसि । विभूरसि । प्रभूरसि । अन्नमसि । ज्योतिरसि । निधनमसि । संवर्गोऽसीति ॥ ६,३.४ ॥
athainamabhimṛśati bhramadasi | jvaladasi | pūrṇamasi | prastabdhamasi | ekasabhamasi | hiṅkṛtamasi | hiṅkriyamānamasi | udgīthamasi | udgīyamānamasi | śrāvitamasi | pratyāśrāvitamasi | ārdre saṃdīptamasi | vibhūrasi | prabhūrasi | annamasi | jyotirasi | nidhanamasi | saṃvargo'sīti
Then he touches the paste mixture, saying: "You are moving. You are glowing. You are full. You are steadfast. You are the sole assembly. You are the sound hiṃ made. You are the sound hiṃ being made. You are the Udgītha chanted. You are the Udgītha being chanted. You are the call. You are the response. You are glowing in the moist. You are all-pervading. You are sovereign. You are food. You are light. You are dissolution. You are the absorber."
Verse 35
अथैनमुद्यच्छत्यामंस्यामं हि ते महि । स हि राजेशानोऽधिपतिः । स मां राजेशनोऽधिपतिं करोत्विति ॥ ६,३.५ ॥
athainamudyacchatyāmaṃsyāmaṃ hi te mahi | sa hi rājeśāno'dhipatiḥ | sa māṃ rājeśano'dhipatiṃ karotviti
Then he lifts it up, saying: "You know us, for we know your greatness. He is indeed the king, the ruler, the sovereign lord. May he make me a king, a ruler, a sovereign lord."
Verse 36
अथैनमाचामति तत्सवितुर्वरेण्यम् । मधु वाता ऋतायते मधु क्षरन्ति सिन्धवः । माध्वीर्नः सन्त्वोषधीः । भूः स्वाहा । भर्गो देवस्य धीमहि मधु नक्तमुतोषसो मधुमत्पार्थिवं रजः । मधु द्यौरस्तु नः पिता । भुवः स्वाहा । धियो यो नः प्रचोदयात् । मधुमान्नो वनस्पतिर्मधुमां अस्तु सूर्यः । माध्वीर्गवो भवन्तु नः । स्वः स्वाहा । सर्वां च सावित्रीमन्वाह । सर्वाश्च मधुमतीरहमेवेदं सर्वं भूयासं भूर्भुवः स्वः स्वाहेति अन्तत आचम्य पाणी प्रक्षाल्य जघनेनाग्निं प्राक्शिराः संविशति । प्रातरादित्यमुपतिष्ठते । दिशामेकपुण्डरीकमसि । अहं मनुष्याणामेकपुण्डरीकं भूयासमिति । यथेतमेत्य जघनेनाग्निमासीनो वंशं जपति ॥ ६,३.६ ॥
athainamācāmati tatsaviturvareṇyam | madhu vātā ṛtāyate madhu kṣaranti sindhavaḥ | mādhvīrnaḥ santvoṣadhīḥ | bhūḥ svāhā | bhargo devasya dhīmahi madhu naktamutoṣaso madhumatpārthivaṃ rajaḥ | madhu dyaurastu naḥ pitā | bhuvaḥ svāhā | dhiyo yo naḥ pracodayāt | madhumānno vanaspatirmadhumāṃ astu sūryaḥ | mādhvīrgavo bhavantu naḥ | svaḥ svāhā | sarvāṃ ca sāvitrīmanvāha | sarvāśca madhumatīrahamevedaṃ sarvaṃ bhūyāsaṃ bhūrbhuvaḥ svaḥ svāheti antata ācamya pāṇī prakṣālya jaghenāgniṃ prākśirāḥ saṃviśati | prātarādityamupatiṣṭhate | diśāmekapuṇḍarīkamasi | ahaṃ manuṣyāṇāmekapuṇḍarīkaṃ bhūyāsamiti | yathetametya jaghenāgnimāsīno vaṃśaṃ japati
Then he sips it, saying: "Tat savitur vareṇyam. May the winds blow sweet to the righteous; may the rivers flow sweet; may the herbs be sweet to us. Bhūḥ svāhā. Bhargo devasya dhīmahi. Sweet be the night and sweet the dawns; sweet be the dust of the earth; sweet be heaven, our father. Bhuvaḥ svāhā. Dhiyo yo naḥ pracodayāt. Sweet to us be the lord of the forest; sweet be the sun; sweet be the cows for us. Svaḥ svāhā." He recites the whole Sāvitrī verse and all the Madhumatī verses, saying: "May I become all this. Bhūr Bhuvaḥ Svaḥ Svāhā!" Finally, having sipped and washed his hands, he lies down behind the fire with his head turned toward the east. In the morning he worships the sun, saying: "You are the single lotus of the quarters. May I become the single lotus among men!" Returning the way he came, he sits behind the fire and recites the lineage of teachers.
Verse 37
तं हैतमुद्दालक आरुणिर्वाजसनेयाय याज्ञवल्क्यायान्तेवासिन उक्त्वोवाच अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ॥ ६,३.७ ॥
taṃ haitamuddālaka āruṇirvājasaneyāya yājñavalkyāyāntevāsina uktvovāca api ya enaṃ śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti
Uddālaka Āruṇi, having taught this ritual to his pupil Yājñavalkya Vājasaneya, said: "If one were to pour this even upon a dry stump, branches would spring forth and leaves would sprout."
Verse 38
एतमु हैव वाजसनेयो याज्नवल्क्यो मधुकाय पैङ्ग्यायान्तेवासिन उक्त्वोवाच अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ॥ ६,३.८ ॥
etamu haiva vājasaneyo yājñavalkyo madhukāya paiṅgyāyāntevāsina uktvovāca api ya enaṃ śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti
Yājñavalkya Vājasaneya, having taught this to his pupil Madhuka Paiṅgya, said: "If one were to pour this even upon a dry stump, branches would spring forth and leaves would sprout."
Verse 39
एतमु हैव मधुकः पैङ्ग्यश्चूलाय भागवित्तयेऽन्तेवासिन उक्त्वोवाच अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ॥ ६,३.९ ॥
etamu haiva madhukaḥ paiṅgyaścūlāya bhāgavittaye'ntevāsina uktvovāca api ya enaṃ śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti
Madhuka Paiṅgya, having taught this to his pupil Cūla Bhāgavitti, said: "If one were to pour this even upon a dry stump, branches would spring forth and leaves would sprout."
Verse 40
एतमु हैव चूलो भागवित्तिर्जानकय आयःस्थूणायान्तेवासिन उक्त्वोवाच अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ॥ ६,३.१० ॥
etamu haiva cūlo bhāgavittirjānakaya āyaḥsthūṇāyāntevāsina uktvovāca api ya enaṃ śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti
Cūla Bhāgavitti, having taught this to his pupil Jānaki Āyaḥsthūṇa, said: "If one were to pour this even upon a dry stump, branches would spring forth and leaves would sprout."
Verse 41
एतमु हैव जानकिरायस्थूणः सत्यकामाय जाबालायान्तेवासिन उक्त्वोवाच अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ॥ ६,३.११ ॥
etamu haiva jānakirāyasthūṇaḥ satyakāmāya jābālāyāntevāsina uktvovāca api ya enaṃ śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti
Janaki Ayasthuna, having taught this doctrine to his disciple Satyakama Jabala, said: 'If one were to pour this even upon a dry tree stump, branches would grow and leaves would sprout.'
Verse 42
एतमु हैव सत्यकामो जाबालोऽन्तेवासिभ्य उक्त्वोव अचापि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति । तमेतं नापुत्राय वानन्तेवासिने वा ब्रूयात् ॥ ६,३.१२ ॥
etamu haiva satyakāmo jābālo'ntevāsibhya uktvovācāpi ya enaṃ śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti | tametaṃ nāputrāya vānantevāsine vā brūyāt
Satyakama Jabala, having taught this to his disciples, said: 'If one were to pour this even upon a dry tree stump, branches would grow and leaves would sprout.' Therefore, one should not impart this knowledge to anyone who is not a son or an initiated disciple.
Verse 43
चतुरौदुम्बरो भवति । औदुम्बरः स्रुव औदुम्बरश्चमस औदुम्बर इध्म औदुम्बर्या उपमन्थन्यौ । दश ग्राम्याणि धान्यानि भवन्ति । व्रीहियवास्तिलमाषा अणुप्रियंगवो गोधूमाश्च मसूराश्च खल्वाश्च खलकुलाश्च । तान् पिष्टान् दधनि मधुनि घृत उपसिञ्चति । आज्यस्य जुहोति ॥ ६,३.१३ ॥
caturaudumbaro bhavati | audumbaraḥ sruva audumbaraścamasa audumbara idhma audumbaryā upamanthanyau | daśa grāmyāṇi dhānyāni bhavanti | vrīhiyavāstilamāṣā aṇupriyaṃgavo godhūmāśca masūrāśca khalvāśca khalakulāśca | tān piṣṭān dadhani madhuni ghṛta upasiñcati | ājyasya juhoti
Four implements are made of Udumbara wood: the ladle, the bowl, the sacrificial firewood, and the two churning sticks. There are ten cultivated grains: rice, barley, sesame, masha beans, millet, priyangu, wheat, lentils, khalva beans, and horse-gram. Crushing these, he sprinkles them with curd, honey, and clarified butter, and offers clarified butter into the fire.
Verse 44
एषां वै भूतानां पृथिवी रसः । पृथिव्या आपः । अपामोषधयः । ओषधीनां पुष्पाणि । पुष्पाणां फलानि । फलानां पुरुषः । पुरुषस्य रेतः ॥ ६,४.१ ॥
eṣāṃ vai bhūtānāṃ pṛthivī rasaḥ | pṛthivyā āpaḥ | apāmoṣadhayaḥ | oṣadhīnāṃ puṣpāṇi | puṣpāṇāṃ phalāni | phalānāṃ puruṣaḥ | puruṣasya retaḥ
Of all these beings, the earth is the essence; of the earth, water; of water, plants; of plants, flowers; of flowers, fruits; of fruits, man; and of man, semen is the essence.
Verse 45
स ह प्रजापतिरीक्षां चक्रे हन्तास्मै प्रतिष्ठां कल्पयानीति स स्त्रियं ससृजे । तां सृष्ट्वाध उपास्त । तस्मात्स्त्रियमध उपासीत । स एतं प्राञ्चं ग्रावाणमात्मन एव समुदपारयत् । तेनैनामभ्यसृजत ॥ ६,४.२ ॥
sa ha prajāpatirīkṣāṃ cakre hantāsmai pratiṣṭhāṃ kalpayānīti sa striyaṃ sasṛje | tāṃ sṛṣṭvādha upāsta | tasmātstriyamadha upāsīta | sa etaṃ prāñcaṃ grāvāṇamātmana eva samudapārayat | tenaināmabhyasṛjata
Prajapati deliberated: 'Let Me create a firm foundation for him.' So He created woman. Having created her, He worshiped her below. Therefore, one should worship woman below. He extended His own soma-pressing stone forward, and with it, He impregnated her.
Verse 46
तस्या वेदिरुपस्थः । लोमानि बर्हिश् । चर्माधिषवणे । समिद्धो मध्यतस्तौ मुष्कौ । स यावान् ह वै वाजपेयेन यजमनस्य लोको भवति तावानस्य लोको भवति । य एवं विद्वानधोपहासं चरत्यासां स्त्रीणां सुकृतं वृङ्क्ते । अथ य इदमविद्वानधोपहासं चरत्यास्य स्त्रियः सुकृतं वृञ्जते ॥ ६,४.३ ॥
tasyā vedirupasthaḥ | lomāni barhiś | carmādhiṣavaṇe | samiddho madhyatastau muṣkau | sa yāvān ha vai vājapeyena yajamanasya loko bhavati tāvānasya loko bhavati | ya evaṃ vidvānadhopahāsaṃ caratyāsāṃ strīṇāṃ sukṛtaṃ vṛṅkte | atha ya idamavidvānadhopahāsaṃ caratyāsya striyaḥ sukṛtaṃ vṛñjate
Her lap is the sacrificial altar, her pubic hair the sacred grass, her skin the soma-press, and the fire rekindled in the middle represents the testicles. As great as the world acquired by performing the Vajapeya sacrifice, so great a world does he gain who engages in sexual union knowing this, acquiring the merit of women. But he who engages in it without knowing this, women appropriate his merit.
Verse 47
एतद्ध स्म वै तद्विद्वानुद्दालक आरुनिराह । एतद्ध स्म वै तद्विद्वान्नाको मौद्गल्य आह । एतद्ध स्म वै तद्विद्वान् कुमारहारित आह बहवो मर्या ब्राह्मनायना निरिन्द्रिया विसुकृतोऽस्माल्लोकात्प्रयन्ति य इदमविद्वांसोऽधोपहासं चरन्तीति । बहु वा इदं सुप्तस्य वा जाग्रतो वा रेतः स्कन्दति ॥ ६,४.४ ॥
etaddha sma vai tadvidvānuddālaka ārunirāha | etaddha sma vai tadvidvānnāko maudgalya āha | etaddha sma vai tadvidvān kumārahārita āha bahavo maryā brāhmaṇāyanā nirindriyā visukṛto'smāllokātprayanti ya idamavidvāṃso'dhopahāsaṃ carantīti | bahu vā idaṃ suptasya vā jāgrato vā retaḥ skandati
Knowing this, Uddalaka Aruni said so; knowing this, Naka Maudgalya said so; knowing this, Kumara-Harita said so: 'Many mortal men born of Brahmins depart from this world lacking vigor and devoid of merit because they engage in sexual union without knowing this.' Indeed, much semen spills whether one is asleep or awake.
Verse 48
तदभिमृशेदनु वा मन्त्रयेत यन्मेऽद्य रेतः पृथिवीमस्कान्त्सीद्यदोषधीरप्यसरद्यदपः । इदमहं तद्रेत आददे । पुनर्मामैतु इन्द्रियं पुनस्तेजः पुनर्भगः । पुनरग्निर्धिष्ण्या यथास्थानं कल्पन्ताम् । इत्यनामिकाङ्गुष्ठाभ्यामादायान्तरेण स्तनौ वा भ्रुवौ वा निमृज्यात् ॥ ६,४.५ ॥
tadabhimṛśedanu vā mantrayeta yanme'dya retaḥ pṛthivīmaskāntsīdyadoṣadhīrapyasaradyadapaḥ | idamahaṃ tadreta ādade | punarmāmaitu indriyaṃ punastejaḥ punarbhagaḥ | punaragnirdhiṣṇyā yathāsthānaṃ kalpantām | ityanāmikāṅguṣṭhābhyāmādāyāntareṇa stanau vā bhruvau vā nimṛjyāt
Let him touch it or recite: 'Whatever semen of mine has spilled today onto the earth, onto the plants, or into the water, I reclaim that semen. May my vigor, luster, and fortune return to me! May the sacred fires return to their proper places!' Saying this, he should take it with his ring finger and thumb and rub it between his breasts or between his eyebrows.
Verse 49
अथ यद्युदक आत्मानं पश्येत्तदभिमन्त्रयेत मयि तेज इन्द्रियं यशो द्रविणं सुकृतमिति । श्रीर्ह वा एषा स्त्रीणां यन्मलोद्वासाः । तस्मान्मलोद्वाससं यशस्विनीमभिक्रम्योपमन्त्रयेत ॥ ६,४.६ ॥
atha yadyudaka ātmānaṃ paśyettadabhimantrayeta mayi teja indriyaṃ yaśo draviṇaṃ sukṛtamiti | śrīrha vā eṣā strīṇāṃ yanmalodvāsāḥ | tasmānmalodvāsasaṃ yaśasvinīmabhikramyopamantrayeta
If he sees his reflection in water, he should address it with the mantra: "May splendour, power, fame, wealth, and meritorious deeds abide in me." She who has put off her soiled clothes is indeed the goddess of fortune among women. Therefore, approaching her when she has put off her soiled clothes and is glorious, he should address her.
Verse 50
सा चेदस्मै न दद्यात्काममेनामवक्रिणीयात् । सा चेदस्मै नैव दद्यात्काममेनां यष्ट्या वा पाणिना वोपहत्यातिक्रामेत् । इन्द्रियेन ते यशसा यश आदद इति । अयशा एव भवति ॥ ६,४.७ ॥
sā cedasmai na dadyātkāmamenāmavakriṇīyāt | sā cedasmai naiva dadyātkāmamenāṃ yaṣṭyā vā pāṇinā vopahatyātikrāmet | indriyena te yaśasā yaśa ādada iti | ayaśā eva bhavati
If she does not grant his desire, he should buy her over with gifts. If she still does not grant it, he may strike her with a stick or with his hand and overcome her, saying: "With my power and fame, I take away your fame." Thus she becomes destitute of fame.
Verse 51
सा चेदस्मै दद्यादिन्द्रियेण ते यशसा यश आदधामीति । यशस्विनावेव भवतः ॥ ६,४.८ ॥
sā cedasmai dadyādindriyeṇa te yaśasā yaśa ādadhāmīti | yaśasvināveva bhavataḥ
If she yields to him, he says: "With my power and fame, I bestow fame upon you." Thus they both become glorious.
Verse 52
स यामिच्छेत् कामयेत मेति तस्यामर्थं निष्ठाय मुखेन मुखं संधायोपस्थमस्या अभिमृश्य जपेत् अङ्गादङ्गात्संभवसि हृदयादधिजायसे । स त्वमङ्गकषायोऽसि दिग्धविद्धामिव मादयेमाममूं मयीति ॥ ६,४.९ ॥
sa yāmicchet kāmayeta meti tasyāmarthaṃ niṣṭhāya mukhena mukhaṃ saṃdhāyopasthamasyā abhimṛśya japet aṅgādaṅgātsaṃbhavasi hṛdayādadhijāyase | sa tvamaṅgakaṣāyo'si digdhaviddhāmiva mādayemāmamūṃ mayīti
If he desires a woman thinking, "May she love me," after uniting with her, putting his mouth to her mouth, and touching her lap, he should recite: "You are born from every limb, you are born from the heart. You are the essence of the limbs. Enrapture this woman with me, like a poisoned arrow enraptures its prey."
Verse 53
अथ यामिच्छेन्न गर्भं दधीतेति तस्यामर्थं निष्ठाय मुखेन मुखं संधायाभिप्राण्यापान्यात् । इन्द्रियेण ते रेतसा रेत आदद इति । अरेता एव भवति ॥ ६,४.१० ॥
atha yāmicchenna garbhaṃ dadhīteti tasyāmarthaṃ niṣṭhāya mukhena mukhaṃ saṃdhāyābhiprāṇyāpānyāt | indriyeṇa te retasā reta ādada iti | aretā eva bhavati
Now, if he desires that she should not conceive, after uniting with her and putting his mouth to her mouth, he should inhale and then exhale, reciting: "With my power and seed, I take away your seed." Thus she does not conceive.
Verse 54
अथ यामिच्छेद्दधीतेति तस्यामर्थं निष्ठाय मुखेन मुखं संधायापान्याभिप्राण्यात् । इन्द्रियेण ते रेतसा रेत आदधामीति । गर्भिण्येव भवति ॥ ६,४.११ ॥
atha yāmiccheddadhīteti tasyāmarthaṃ niṣṭhāya mukhena mukhaṃ saṃdhāyāpānyābhiprāṇyāt | indriyeṇa te retasā reta ādadhāmīti | garbhiṇyeva bhavati
Now, if he desires that she should conceive, after uniting with her and putting his mouth to her mouth, he should exhale and then inhale, reciting: "With my power and seed, I deposit seed in you." Thus she becomes pregnant.
Verse 55
अथ यस्य जायायै जारः स्यात्तं चेद्द्विष्यादामपात्रेऽग्निमुपसमाधाय प्रतिलोमं शरबर्हिः स्तीर्त्वा तस्मिन्नेताः शरभृष्टीः प्रतिलोमाः सर्पिषाक्ता जुहुयात् । मम समिद्धेऽहौषीः । प्राणापानौ त आददेऽसाविति । मम समिद्धेऽहौषीः । पुत्रपशूंस्त आददेऽसाविति । मम समिद्धेऽहौषीः । इष्टासुकृते त आददेऽसाविति । मम समिद्धेऽहौषीः । अशापराकाशौ त आददेऽसाविति । स वा एष निरिन्द्रियो विसुकृतोऽस्माल्लोकाद्प्रैति यमेवंविद्ब्राह्मणः शपति । तस्मादेवंवित्श्रोत्रियस्य दारेण नोपहासमिच्छेत् । उत ह्येवंवित्परो भवति ॥ ६,४.१२ ॥
atha yasya jāyāyai jāraḥ syāttaṃ ceddviṣyādāmapātre'gnimupasamādhāya pratilomaṃ śarabarhiḥ stīrtvā tasminnetāḥ śarabhṛṣṭīḥ pratilomāḥ sarpiṣāktā juhuyāt | mama samiddhe'hauṣīḥ | prāṇāpānau ta ādade'sāviti | mama samiddhe'hauṣīḥ | putrapaśūṃsta ādade'sāviti | mama samiddhe'hauṣīḥ | iṣṭāsukṛte ta ādade'sāviti | mama samiddhe'hauṣīḥ | aśāparākāśau ta ādade'sāviti | sa vā eṣa nirindriyo visukṛto'smāllokādpraiti yamevaṃvidbrāhmaṇaḥ śapati | tasmādevaṃvitśrotriyasya dāreṇa nopahāsamicchet | uta hyevaṃvitparo bhavati
Now, if a man's wife has a lover whom he hates, he should set fire in an unbaked earthen pot, spread a lawn of reed grass in a reverse direction, and offer the tips of reed grass turned inversely and smeared with clarified butter, saying: "You have sacrificed in my fire! I take away your outgoing and incoming breaths, so-and-so! You have sacrificed in my fire! I take away your sons and cattle, so-and-so! You have sacrificed in my fire! I take away your sacrifices and meritorious deeds, so-and-so! You have sacrificed in my fire! I take away your hopes and expectations, so-and-so!" The man whom a Brahmana possessing this knowledge curses departs from this world devoid of power and merit. Therefore, one should not wish to dally with the wife of a learned Brahmana who knows this, for such a person becomes a formidable enemy.
Verse 56
अथ यस्य जायामार्तवं विन्देत्त्र्यहं कंसे न पिबेत् । अहतवासाः । नैनां वृषलो न वृषल्यपहन्यात् । त्रिरात्रान्त आप्लुत्य व्रीहीनवघातयेत् ॥ ६,४.१३ ॥
atha yasya jāyāmārtavaṃ vindettryahaṃ kaṃse na pibet | ahatavāsāḥ | naināṃ vṛṣalo na vṛṣalyapahanyāt | trirātrānta āplutya vrīhīnavaghātayet
Now, when a man's wife attains her monthly course, for three days she should not drink out of a metal vessel, should wear fresh unwashed clothes, and no outcast man or woman should touch her. At the end of three nights, having bathed, she should be made to husk rice.
Verse 57
स य इच्छेत् पुत्रो मे शुक्लो जायेत वेदमनुब्रुवीत सर्वमायुरियादिति क्षीरौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् । ईश्वरौ जनयितवै ॥ ६,४.१४ ॥
sa ya icchet putro me śuklo jāyeta vedamanubruvīta sarvamāyuriyāditi kṣīraudanaṃ pācayitvā sarpiṣmantamaśnīyātām | īśvarau janayitavai
If a man wishes that a fair-complexioned son be born to him, who would study one Veda and attain a full term of life, the couple should have rice cooked with milk and eat it mixed with clarified butter. They will then be capable of producing such a son.
Verse 58
अथ य इच्छेत् पुत्रो मे कपिलः पिङ्गलो जायेत द्वौ वेदावनुब्रुवीत सर्वमायुरियादिति दध्योदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् । ईश्वरौ जनयितवै ॥ ६,४.१५ ॥
atha ya icchet putro me kapilaḥ piṅgalo jāyeta dvau vedāvanubruvīta sarvamāyuriyāditi dadhyodanaṃ pācayitvā sarpiṣmantamaśnīyātām | īśvarau janayitavai
Now if he wishes that a tawny or reddish-brown son be born to him, who would study two Vedas and attain a full term of life, they should have rice cooked with curd and eat it mixed with clarified butter. They will then be capable of producing such a son.
Verse 59
अथ य इच्छेत् पुत्रो मे श्यामो लोहिताक्षो जायेत त्रीन् वेदाननुब्रुवीत सर्वमायुरियादिति उदौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् । ईश्वरौ जनयितवै ॥ ६,४.१६ ॥
atha ya icchet putro me śyāmo lohitākṣo jāyeta trīn vedānanubruvīta sarvamāyuriyāditi udaudanaṃ pācayitvā sarpiṣmantamaśnīyātām | īśvarau janayitavai
Now if he wishes that a dark-complexioned son with red eyes be born to him, who would study three Vedas and attain a full term of life, they should have rice cooked with water and eat it mixed with clarified butter. They will then be capable of producing such a son.
Verse 60
अथ य इच्छेद् दुहिता मे पण्डिता जायेत सर्वमायुरियादिति तिलौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् । ईश्वरौ जनयितवै ॥ ६,४.१७ ॥
atha ya icched duhitā me paṇḍitā jāyeta sarvamāyuriyāditi tilaudanaṃ pācayitvā sarpiṣmantamaśnīyātām | īśvarau janayitavai
Now if he wishes that a learned daughter be born to him, who would attain a full term of life, they should have rice cooked with sesame seeds and eat it mixed with clarified butter. They will then be capable of producing such a daughter.
Verse 61
अथ य इच्छेत् पुत्रो मे पण्डितो विगीतः समितिंगमः शुश्रूषितां वाचं भाषिता जायेत सर्वान् वेदाननुब्रुवीत सर्वमायुरियादिति मांसौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् । ईश्वरौ जनयितवाइ । औक्षेण वार्षभेण वा ॥ ६,४.१८ ॥
atha ya icchet putro me paṇḍito vigītaḥ samitiṃgamaḥ śuśrūṣitāṃ vācaṃ bhāṣitā jāyeta sarvān vedānanubruvīta sarvamāyuriyāditi māṃsaudanaṃ pācayitvā sarpiṣmantamaśnīyātām | īśvarau janayitavai | aukṣeṇa vārṣabheṇa vā
Now if he wishes that a scholarly, famous son be born to him—a frequenter of assemblies and a speaker of delightful speech, who would study all the Vedas and attain a full term of life—they should have rice cooked with meat (either veal or beef) and eat it mixed with clarified butter. They will then be capable of producing such a son.
Verse 62
अथाभिप्रातरेव स्थालीपाकावृताज्यं चेष्टित्वा स्थालीपाकस्योपघातं जुहोत्यग्नये स्वाहानुमतये स्वाहा देवाय सवित्रे सत्यप्रसवाय स्वाहेति । हुत्वोद्धृत्य प्राश्नाति । प्राश्येतरस्याः प्रयच्छति । प्रक्षाल्य पाणी उदपात्रं पूरयित्वा तेनैनां त्रिरभ्युक्षति उत्तिष्ठातो विश्वावसोऽन्यामिच्छ प्रपूर्व्याम् । सं जायां पत्या सहेति ॥ ६,४.१९ ॥
athābhiprātareva sthālīpākāvṛtājyaṃ ceṣṭitvā sthālīpākasyopaghātaṃ juhotyagnaye svāhānumataye svāhā devāya savitre satyaprasavāya svāheti | hutvoddhṛtya prāśnāti | prāśyetarasyāḥ prayacchati | prakṣālya pāṇī udapatraṃ pūrayitvā tenaināṃ trirabhyukṣati uttiṣṭhāto viśvāvaso'nyāmiccha prapūrvyām | saṃ jāyāṃ patyā saheti
Then in the morning, having prepared clarified butter according to the ritual of the cooked offering, he makes oblations from it, saying: 'To Agni svāhā! To Anumati svāhā! To the divine Savitṛ, the true impeller, svāhā!' Having offered the oblations, he takes out the remnant and eats it; then he gives it to his wife. Washing his hands, he fills a water vessel and sprinkles her three times, saying: 'Rise up from here, O Viśvāvasu! Seek another mature maiden. Join the wife with her husband.'
Verse 63
अथैनामभिपद्यते अमोऽहमस्मि सा त्वम् । सा त्वमस्यमोऽहम् । सामाहमस्मि ऋक्त्वम् । द्यौरहं पृथिवी त्वम् । तावेहि संरभावहै सह रेतो दधावहै । पुंसे पुत्राय वित्तय इति ॥ ६,४.२० ॥
athaināmabhipadyate amo'hamasmi sā tvam | sā tvamasyamo'ham | sāmāhamasmi ṛktvam | dyaurahaṃ pṛthivī tvam | tāvehi saṃrābhāvahai saha reto dadhāvahai | puṃse putrāya vittaya iti
Then he approaches her, saying: 'I am Ama (the sky), you are Sā (the earth); you are Sā, I am Ama. I am Sāman, you are Ṛc. I am Heaven, you are Earth. Come, let us unite and deposit the seed together for the birth of a male child and for wealth.'
Verse 64
अथास्या ऊरू विहापयति विजिहीथां द्यावापृथिवी इति । तस्यामर्थं निष्ठाय मुखेन मुखं संधाय त्रिरेनामनुलोमामनुमार्ष्टि विष्णुर्योनिं कल्पयतु त्वष्टा रूपाणि पिंशतु । आ सिञ्चतु प्रजापतिर्धाता गर्भं दधातु ते । गर्भं धेहि सिनीवालि गर्भं धेहि पृथुष्टुके । गर्भं ते अश्विनौ देवावाधत्तां पुष्करस्रजौ ॥ ६,४.२१ ॥
athāsyā ūrū vihāpayati vijihīthāṃ dyāvāpṛthivī iti | tasyāmarthaṃ niṣṭhāya mukhena mukhaṃ saṃdhāya trirenāmanulomāmanumārṣṭi viṣṇuryoniṃ kalpayatu tvaṣṭā rūpāṇi piṃśatu | ā siñcatu prajāpatirdhātā garbhaṃ dadhātu te | garbhaṃ dhehi sinīvāli garbhaṃ dhehi pṛthuṣṭuke | garbhaṃ te aśvinau devāvādhattāṃ puṣkarasrajau
Then he separates her thighs, saying: 'Separate yourselves, Heaven and Earth!' Accomplishing his purpose in her and joining his mouth to hers, he strokes her three times along the hair, reciting: 'May Viṣṇu prepare the womb! May Tvaṣṭṛ shape the forms! May Prajāpati pour in the seed, and may Dhātṛ place the embryo in you! Place an embryo, O Sinīvāli; place an embryo, O broad-coiffed goddess! May the divine Aśvins, garlanded with lotuses, place an embryo within you!'
Verse 65
हिरण्मयी अरणी याभ्यां निर्मन्थतामश्विनौ । तं ते गर्भं हवामहे दशमे मासि सूतये । यथाग्निगर्भा पृथिवी यथा द्यौरैन्द्रेण गर्भिणी । वायुर्दिशां यथा गर्भ एवं गर्भं दधामि तेऽसाविति ॥ ६,४.२२ ॥
hiraṇmayī araṇī yābhyāṃ nirmanthatām aśvinau | taṃ te garbhaṃ havāmahe daśame māsi sūtaye | yathāgnigarbhā pṛthivī yathā dyaur aindreṇa garbhiṇī | vāyurdiśāṃ yathā garbha evaṃ garbhaṃ dadhāmi te'sāv iti
The two golden fire-sticks with which the Ashvins churn out fire—that embryo in you we invoke for delivery in the tenth month. As the earth holds fire within, as the sky is pregnant with Indra, as the wind is the fetus of the quarters, so do I place this fetus in you, N.N.
Verse 66
सोष्यन्तीमद्भिरभ्युक्षति यथा वायुः पुष्करिणीं समिङ्गयति सर्वतः । एवा ते गर्भ एजतु सहावैतु जरायुणा । इन्द्रस्यायं व्रजः कृतः सार्गलः सपरिश्रयः । तमिन्द्र निर्जहि गर्भेण सावरां सहेति ॥ ६,४.२३ ॥
soṣyantīm adbhir abhyukṣati yathā vāyuḥ puṣkariṇīṃ samiṅgayati sarvataḥ | evā te garbha ejatu sahāvaitu jarāyuṇā | indrasyāyaṃ vrajaḥ kṛtaḥ sārgalaḥ sapariśrayaḥ | tam indra nirjahi garbheṇa sāvarāṃ saheti
When she is about to give birth, he sprinkles her with water, saying: 'As the wind stirs a lotus pond on every side, so may your fetus move and come forth together with the placenta. This enclosure of Indra has been made with a latch and surrounding fence. O Indra, release it along with the fetus and the placenta.'
Verse 67
जातेऽग्निमुपसमाधायाङ्क आधाय कंसे पृषदाज्यं संनीय पृषदाज्यस्योपघातं जुहोति अस्मिन्सहस्रं पुष्यासमेधमानः स्वे गृहे । अस्योपसन्द्यां मा छैत्सीत्प्रजया च पशुभिश्च स्वाहा । मयि प्राणांस्त्वयि मनसा जुहोमि स्वाहा । यत्कर्मणात्यरीरिचं यद्वा न्यूनमिहाकरम् । अग्निष्टत्स्विष्टकृद्विद्वान् स्विष्टं सुहुतं करोतु नः स्वाहेति ॥ ६,४.२४ ॥
jāte'gnim upasamādhāyāṅka ādhāya kaṃse pṛṣadājyaṃ saṃnīya pṛṣadājyasyopaghātaṃ juhoti asmin sahasraṃ puṣyāsam edhamānaḥ sve gṛhe | asyopasandyāṃ mā chaitsīt prajayā ca paśubhiś ca svāhā | mayi prāṇāṃs tvayi manasā juhomi svāhā | yat karmaṇātyarīricaṃ yadvā nyūnam ihākaram | agniṣ tat sviṣṭakṛd vidvān sviṣṭaṃ suhutaṃ karotu naḥ svāheti
When the child is born, he kindles a fire, places the child on his lap, mixes curd and clarified butter in a bronze vessel, and offers oblations portion by portion, saying: 'May I, thriving in my own home, nourish a thousand offspring! May he not cut off the continuity of my lineage with offspring and cattle, Svaha! In you, through my mind, I offer the vital breaths that are in me, Svaha! Whatever I have done in excess or deficiently in this rite, may Agni Svishtakrit, knowing all, make it well-offered and properly performed for us, Svaha!'
Verse 68
अथास्य दक्षिणं कर्णमभिनिधाय वाग्वागिति त्रिः । अथ दधि मधु घृतं संनीयानन्तर्हितेन जातरूपेण प्राशयति । भूस्ते दधामि भुवस्ते दधामि स्वस्ते दधामि भूर्भुवः स्वः सर्वं त्वयि दधामीति ॥ ६,४.२५ ॥
athāsya dakṣiṇaṃ karṇam abhinidhāya vāg vāg iti triḥ | atha dadhi madhu ghṛtaṃ saṃnīyānantarhitena jātarūpeṇa prāśayati | bhūs te dadhāmi bhuvas te dadhāmi svas te dadhāmi bhūr bhuvaḥ svaḥ sarvaṃ tvayi dadhāmīti
Then putting his mouth near the child's right ear, he whispers three times, 'Speech, speech.' Then mixing curd, honey, and ghee, he feeds the child using a piece of gold unseparated by anything, saying: 'I place Bhuh in you; I place Bhuvah in you; I place Svah in you; Bhuh, Bhuvah, Svah—I place everything in you.'
Verse 69
अथास्य नाम करोति वेदोऽसीति । तदस्यैतद्गुह्यमेव नाम भवति ॥ ६,४.२६ ॥
athāsya nāma karoti vedo'sīti | tad asyaitad guhyam eva nāma bhavati
Then he gives him a name, saying: 'You are Veda.' That becomes his secret name.
Verse 70
अथैनं मात्रे प्रदाय स्तनं प्रयच्छति यस्ते स्तनः शशयो यो मयोभूर्यो रत्नधा वसुविद्यः सुदत्रः । येन विश्वा पुष्यसि वार्याणि सरस्वति तमिह धातवे करिति ॥ ६,४.२७ ॥
athainaṃ mātre pradāya stanaṃ prayacchati yas te stanaḥ śaśayo yo mayobhūr yo ratnadhā vasuvid yaḥ sudatraḥ | yena viśvā puṣyasi vāryāṇi sarasvati tam iha dhātave kar iti
Then handing him over to the mother, he offers her breast, saying: 'That breast of yours which is unfailing, yielding delight, bestower of wealth, finder of treasure, and generous, by which you nourish all desirable things—O Sarasvati, bring that here for him to suckle.'
Verse 71
अथास्य मातरमभिमन्त्रयते इलासि मैत्रावरुणी वीरे वीरमजीजनत् । सा त्वं वीरवती भव यास्मान् वीरवतोऽकरदिति । तं वा एतमाहुः अतिपिता बताभूः । अतिपितामहो बताभूः । परमां बत काष्ठां प्राप श्रिया यशसा ब्रह्मवर्चसेन । य एवंविदो ब्राह्मणस्य पुत्रो जायत इति ॥ ६,४.२८ ॥
athāsya mātarām abhimantrayate ilāsi maitrāvaruṇī vīre vīram ajījanat | sā tvaṃ vīravatī bhava yāsmān vīravato'karad iti | taṃ vā etam āhuḥ atipitā batābhūḥ | atipitāmaho batābhūḥ | paramāṃ bata kāṣṭhāṃ prāpa śriyā yaśasā brahmavarcasena | ya evaṃvido brāhmaṇasya putro jāyata iti
Then he addresses the mother: 'You are Ila, belonging to Mitra and Varuna; O heroic woman, you have given birth to a hero! May you be rich in heroic sons, you who have made us parents of a hero.' Of such a child they say: 'Ah, he has surpassed his father! Ah, he has surpassed his grandfather!' He reaches the highest summit in prosperity, fame, and spiritual radiance—he who is born as the son of a Brahmana who knows thus.
Verse 72
अथ वंशः । पौतिमाषीपुत्रः कात्यायनीपुत्रात् । कात्यायनीपुत्रो गौतमीपुत्रात् । गौतमीपुत्रो भारद्वाजीपुत्रात् । भारद्वाजीपुत्रः पाराशरीपुत्रात् । पाराशरीपुत्र औपस्वस्तीपुत्रात् । औपस्वस्तीपुत्रः पाराशरीपुत्रात् । पाराशरीपुत्रः कात्यायनीपुत्रात् । कात्यायनीपुत्रः कौशिकीपुत्रात् । कौशिकीपुत्र आलम्बीपुत्राच्च वैयाघ्रपदीपुत्राच्च । वैयाघ्रपदीपुत्रह्काण्वीपुत्राच्च कापीपुत्राच्च । कापीपुत्रः ॥ ६,५.१ ॥
atha vaṃśaḥ | pautimāṣīputraḥ kātyāyanīputrāt | kātyāyanīputro gautamīputrāt | gautamīputro bhāradvājīputrāt | bhāradvājīputraḥ pārāśarīputrāt | pārāśarīputra aupasvastīputrāt | aupasvastīputraḥ pārāśarīputrāt | pārāśarīputraḥ kātyāyanīputrāt | kātyāyanīputraḥ kauśikīputrāt | kauśikīputra ālambīputrāc ca vaiyāghrapadīputrāc ca | vaiyāghrapadīputraḥ kāṇvīputrāc ca kāpīputrāc ca | kāpīputraḥ
Now follows the lineage (vamsha): The son of Pautimashi from the son of Katyayani; the son of Katyayani from the son of Gautami; the son of Gautami from the son of Bharadvaji; the son of Bharadvaji from the son of Parashari; the son of Parashari from the son of Aupasvasti; the son of Aupasvasti from the son of Parashari; the son of Parashari from the son of Katyayani; the son of Katyayani from the son of Kaushiki; the son of Kaushiki from the son of Alambi and the son of Vaiyaghrapadi; the son of Vaiyaghrapadi from the son of Kanvi and the son of Kapi; the son of Kapi...
Verse 73
आत्रेयीपुत्रात् । आत्रेयीपुत्रो गौतमीपुत्रात् । गौतमीपुत्रो भारद्वाजीपुत्रात् । भारद्वाजीपुत्रः पाराशरीपुत्रात् । पाराशरीपुत्रो वात्सीपुत्रात् । वात्सीपुत्रः पाराशरीपुत्रात् । पाराशरीपुत्रो वार्कारुनीपुत्रात् । वार्कारुणीपुत्रो वार्कारुणीपुत्रात् । वार्कारुणीपुत्र आर्तभागीपुत्रात् । आर्तभागीपुत्रः शौङ्गीपुत्रात् । शौङ्गीपुत्रः सान्कृतीपुत्रात् । साङृतीपुत्र आलम्बायनीपुत्रात् । आलम्बायनीपुत्र आलम्बीपुत्रात् । आलम्बीपुत्रो जायन्तीपुत्रात् । जायन्तीपुत्रो माण्डूकायनीपुत्रात् । माण्डूकायनीपुत्रो माण्डूकीपुत्रात् । माण्डूकीपुत्रः शाण्डिलीपुत्रात् । शाण्डिलीपुत्रो राथीतरीपुत्रात् । राथीतरीपुत्रो भालुकीपुत्रात् । भालुकीपुत्रः क्रौञ्चिकीपुत्राभ्याम् । क्रौञ्चिकीपुत्रौ वैदभृतीपुत्रात् । वैदभृतीपुत्रः कार्शकेयीपुत्रात् । कार्शकेयीपुत्रः प्राचीनयोगीपुत्रात् । प्राचीनयोगीपुत्रः साञ्जीवीपुत्रात् । साञ्जीवीपुत्रः प्राश्नीपुत्रादासुरिवासिनः । प्राश्नीपुत्र आसुरायणात् । आसुरायण आसुरेः । आसुरिः। ६,५.२ ॥ याज्ञवल्क्यात् । याज्ञवल्क्य उद्दालकात् । उद्दालकोऽरुणात् । अरुण उपवेशेः । उपवेशिः कुश्रेः । कुश्रिर्वाजश्रवसः । वाजश्रवा जीह्वावतो बाध्योगात् । जीह्वावान् बाध्योगोऽसिताद्वार्षगणात् । असितो वार्षगणो हरितात्कश्यपात् । हरितः कश्यपः शिल्पात्कश्यपात् । शिल्पः कश्यपः कश्यपान्नैध्रुवेः । कश्यपो नैध्रुविर्वाचः । वागम्भिण्याः । अम्भिण्यादित्यात् । आदित्यानीमानि शुक्लानि यजूंषि वाजसनेयेन याज्ञवल्क्येनाख्ययन्ते ॥ ६,५.३ ॥
ātreyīputrāt | ātreyīputro gautamīputrāt | gautamīputro bhāradvājīputrāt | bhāradvājīputraḥ pārāśarīputrāt | pārāśarīputro vātsīputrāt | vātsīputraḥ pārāśarīputrāt | pārāśarīputro vārkāruṇīputrāt | vārkāruṇīputro vārkāruṇīputrāt | vārkāruṇīputra ārtabhāgīputrāt | ārtabhāgīputraḥ śauṅgīputrāt | śauṅgīputraḥ sānkṛtīputrāt | sāṅkṛtīputra ālambāyanīputrāt | ālambāyanīputra ālambīputrāt | ālambīputro jāyantīputrāt | jāyantīputro māṇḍūkāyanīputrāt | māṇḍūkāyanīputro māṇḍūkīputrāt | māṇḍūkīputraḥ śāṇḍilīputrāt | śāṇḍilīputro rāthītarīputrāt | rāthītarīputro bhālukīputrāt | bhālukīputraḥ krauñcikīputrābhyām | krauñcikīputrau vaidabhṛtīputrāt | vaidabhṛtīputraḥ kārśakeyīputrāt | kārśakeyīputraḥ prācīnayogīputrāt | prācīnayogīputraḥ sāñjīvīputrāt | sāñjīvīputraḥ prāśnīputrādāsurivāsinaḥ | prāśnīputra āsurāyaṇāt | āsurāyaṇa āsureḥ | āsuriḥ yājñavalkyāt | yājñavalkya uddālakāt | uddālako'ruṇāt | aruṇa upaveśeḥ | upaveśiḥ kuśreḥ | kuśrirvājaśravasaḥ | vājaśravā jīhvāvato bādhyogāt | jīhvāvān bādhyogo'sitādvārṣagaṇāt | asito vārṣagaṇo haritātkāśyapāt | haritaḥ kāśyapaḥ śilpātkāśyapāt | śilpaḥ kāśyapaḥ kāśyapānnaidhruveḥ | kāśyapo naidhruvirvācaḥ | vāgambhiṇyāḥ | ambhiṇyādityāt | ādityānīmāni śuklāni yajūṁṣi vājasaneyena yājñavalkyenākhyāyante
The lineage of teachers continues from the son of Ātreyī, who received it from the son of Gautamī, and so on through successive generations: from the son of Bhāradvājī, Pārāśarī, Vātsī, Pārāśarī, Vārkāruṇī, Vārkāruṇī, Ārtabhāgī, Śauṅgī, Sāṅkṛtī, Ālambāyanī, Ālambī, Jāyantī, Māṇḍūkāyanī, Māṇḍūkī, Śāṇḍilī, Rāthītarī, Bhālukī, to the two sons of Krauñcikī; then from Vaidabhṛtī, Kārśakeyī, Prācīnayogī, Sāñjīvī, and Prāśnī (the pupil of Āsuri); then from Āsurāyaṇa, Āsuri, Yājñavalkya, Uddālaka, Aruṇa, Upaveśi, Kuśri, Vājaśravas, Jihvāvat Bādhyoga, Asita Vārṣagaṇa, Harita Kāśyapa, Śilpa Kāśyapa, Kaśyapa Naidhruvi, Vāc (Speech), Ambhiṇī, and ultimately from Āditya (the Sun). These White Yajus formulas received from the Sun are expounded by Yājñavalkya Vājasaneya.
Verse 74
समानमा साञ्जीवीपुत्रात् । सञ्जिवीपुत्रो माण्डूकायनेः । माण्डूकायनिर्माण्डव्यात् । माण्डव्यः कौत्सात् । कौत्सो माहित्थेः । माहित्थिर्वामकक्षायणात् । वामकक्षायणः शाण्डिल्यात् । शाण्डिल्यो वात्स्यात् । वात्स्यः कुश्रेः । कुश्रिर्यज्ञवचसः राजस्तम्बायनात् । यज्ञवचा राजस्तम्बायनः तुरात्कावषेयात् । तुरः कावषेयः प्रजापतेः । प्रजापतिर्ब्रह्मणः । ब्रह्म स्वयंभु । ब्रह्मणे नमः ॥ ६,५.४ ॥
samānamā sāñjīvīputrāt | sañjivīputro māṇḍūkāyaneḥ | māṇḍūkāyanirmāṇḍavyāt | māṇḍavyaḥ kautsāt | kautso māhittheḥ | māhitthirvāmakakṣāyaṇāt | vāmakakṣāyaṇaḥ śāṇḍilyāt | śāṇḍilyo vātsyāt | vātsyaḥ kuśreḥ | kuśriryajñavacasaḥ rājastambāyanāt | yajñavacā rājastambāyanaḥ turātkāvaṣeyāt | turaḥ kāvaṣeyaḥ prajāpateḥ | prajāpatirbrahmaṇaḥ | brahma svayaṁbhu | brahmaṇe namaḥ
Up to the son of Sāñjīvī, the line is identical. The son of Sāñjīvī received the tradition from Māṇḍūkāyani; Māṇḍūkāyani from Māṇḍavya; Māṇḍavya from Kautsa; Kautsa from Māhitthi; Māhitthi from Vāmakakṣāyaṇa; Vāmakakṣāyaṇa from Śāṇḍilya; Śāṇḍilya from Vātsya; Vātsya from Kuśri; Kuśri from Yajñavacas Rājastambāyana; Yajñavacas Rājastambāyana from Tura Kāvaṣeya; Tura Kāvaṣeya from Prajāpati; and Prajāpati from Brahman. Brahman is self-existent (svayambhu). Salutations to Brahman.
Key Takeaways & AI Summary
This chapter explores the profound teachings of Supplementary Doctrines: Prana, Transmigration, and Lineage. It includes 74 verses detailing core themes like "yo ha vai jyeṣṭhaṃ ca śreṣṭhaṃ ca veda jyeṣṭhaśca śreṣṭhaśca svānāṃ bhavati | prāṇo vai jyeṣṭhaśca śreṣṭhaśca | jyeṣṭhaśca śreṣṭhaśca svānāṃ bhavati | api ca yeṣāṃ bubhūṣati | ya evaṃ veda", "yo ha vai vasiṣṭhāṃ veda vasiṣṭhaḥ svānāṃ bhavati | vāgvai vasiṣṭhā | vasiṣṭhaḥ svānāṃ bhavati | api ca yeṣāṃ bubhūṣati | ya evaṃ veda", "yo ha vai pratiṣṭhāṃ veda pratitiṣṭhati same | pratitiṣṭhati durge | cakṣurvai pratiṣṭhā | cakṣuṣā hi same ca durge ca pratitiṣṭhati | pratitiṣṭhati same pratitiṣṭhati durge | ya evaṃ veda".The largest and one of the most ancient Principal Upanishads from the Shukla Yajur Veda — containing the Mahāvākya "Aham Brahmāsmi" (I am Brahman) and the profound dialogues of Sage Yajnavalkya on the nature of the Self, consciousness, and liberation.