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2.
1
Prana (the vital Breath) is Brahma, thus indeed Kausitaki used to say. Of this same vital Breath which is Brahma, verily mind is the messenger; the eye the protector; the ear the announcer; speech the encloser. He who verily knows mind as the messenger of this Vital Breath that is Brahma becomes the messenger. He who knows eye as the protector becomes possessed of a protector; he who knows the ear as the announcer becomes possessed of an announcer: he who knows speech as the encloser becomes possessed of an encloser.
To this vital Breath as Brahma all these gods (i.e., mind, age, ear, speech) bring offerings unbegged. Likewise, indeed, to this vital Breath all beings bring offerings unbegged.
The secret doctrine of him who knows this: One should not beg. It is as if, having begged of a village and not having received (anything), one should sit down saying, 'I shall not eat (anything) that is given from here'. Those very ones who previously refused now invite him. This is the law for one who begs not. But those who invite him are the givers of food (saying) 'Let us give it to you'.
- तमाह केन पौंस्रानि नामान्याप्नोतीति प्राणेनेति ब्रूयात्केन
स्त्रीनामानीति वाचेति केन नपुंसकनामानीति मनसेति केन
गन्धानिति घ्राणेनेति ब्रूयात्केन रूपाणीति चक्षुषेति केन
शब्दानिति श्रोत्रेणेति केनान्नरसानिति जिह्वयेति केन कर्माणीति
हस्ताभ्यामिति केन सुखदुःखे इति शरीरेणेति केनानन्दं रतिं
प्रजापतिमित्युपस्थेनेति केनेत्या इति पादाभ्यामिति केन धियो
विज्ञातव्यं कामानिति प्रज्ञयेति प्रब्रूयात्तमहापो वै खलु
मे ह्यसावयं ते लोक इति सा या ब्रह्मणि चितिर्या व्यष्टिस्तां
चितिं जयति तां व्यष्टिं व्यश्नुते य एवं वेद य एवं वेद
॥ ७॥ प्रथमोऽध्यायः ॥ १॥ (Ⅲ)
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2.
2
The vital Breath is Brahma'. Thus indeed Paingya used to say. Of this vital Breath on Brahma behind the speech the eye is enclosed; behind the eye the ear is enclosed; behind the ear, the mind is enclosed; behind the mind the vital Breath is enclosed. To this same vital Breath as Brahma all these gods bring offering unbegged. Even so to this same vital Breath all beings living bring offering unbegged only. Of him who knows this the secret doctrine is: 'One should not beg'. It is as if, having begged and not having received (anything), one should sit down saying 'I shall not eat (anything) that is given from here'. Those very ones who previously refused now invite him. This is the law for one who begs not. But those who invite him are the givers of food (saying) 'Let us give to you'.
- प्राणो ब्रह्मेति ह स्माह कौषीतकिस्तस्य ह वा एतस्य प्राणस्य
ब्रह्मणो मनो दूतं वाक्परिवेष्ट्री चक्षुर्गात्रं श्रोत्रं
संश्रावयितृ यो ह वा एतस्य प्राणस्य ब्रह्मणो मनो दूतं
वेद दूतवान्भवति यो वाचं परिवेष्ट्रीं
परिवेष्ट्रीमान्भवति तस्मै वा एतस्मै प्राणाय ब्रह्मण एताः
सर्वा देवता अयाचमाना बलिं हरन्ति तथो एवास्मै सर्वाणि
भूतान्ययाचमानायैव बलिं हरन्ति य एवं वेद
तस्योपनिषन्न याचेदिति तद्यथा ग्रामं भिक्षित्वा
लब्धोपविशेन्नाहगतो दत्तमश्नीयामिति य एवैनं
पुरस्तात्प्रत्याचक्षीरंस्त एवैनमुपमन्त्रयन्ते ददाम त
इत्येष धर्मो याचतो भवत्यनन्तरस्तेवैनमुपमन्त्रयन्ते
ददाम त इति ॥ १॥ (Ⅲ)
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2.
3
Now, next, the procuring of the highest treasure.
If one should covet the highest treasure, either on the night of a full moon or on the night of a new moon or during the bright half of the moon under an auspicious constellation - at one of these periods - having built up a fire, having swept around, having shown the sacred grass, having sprinkled around, having bent the right knee, with a spoon or with a wooden bowl, or with a metal cup, he offers oblations of melted butter (with the words);
The divinity named speech is a procurer.
May it procure this thing for me from so and so. To it hail!
The divinity named vital Breath is a procurer.
May it procure this thing for me from so and so. To it hail!
The divinity named eye is a procurer. May it procure this thing for me from so and so.
To it hail!
The divinity named ear is a procurer. May it procure this thing for me from so and so.
To it hail!
The divinity named mind is a procurer. May it procure this thing for me from so and so.
To it hail!
The divinity named intelligence is a procurer. May it procure this thing for me from so and so. To it hail!
Then having inhaled the smell of the smoke, having rubbed his limbs over with the ointment of melted butter, silently he should go forth, declare his object or send a messenger. He obtains here indeed.
- अथात एकधनावरोधनं
यदेकधनमभिध्यायात्पौर्णमास्यां वामावास्यां वा
शुद्धपक्षे वा पुण्ये नक्षत्रेऽग्निमुपसमाधाय परिसमुह्य
परिस्तीर्य पर्युक्ष पूर्वदक्षिणं जान्वाच्य स्रुवेण वा
चमसेन वा कंसेन वैता आज्याहुतीर्जुहोति
वाङ्नामदेवतावरोधिनी सा मेऽमुष्मादिदमवरुन्द्धां तस्यै
स्वाहा चक्षुर्नाम देवतावरोधिनी सा
मेऽमुष्मादिदमवरुन्द्धां तस्यै स्वाहा श्रोत्रं नाम
देवतावरोधिनी सा मेऽमुष्मादिदमवरुन्द्धां तस्यै स्वाहा
मनो नाम देवतावरोधिनी सा मेऽमुष्मादिदमवरुन्द्धां
तस्यै स्वाहैत्यथ धूमगन्धं
प्रजिघायाज्यलेपेनाङ्गान्यनुविमृज्य
वाचंयमोऽभिप्रवृज्यार्थं ब्रवीत दूतं वा
प्रहिणुयाल्लभते हैव ॥ ३॥ (Ⅲ)
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2.
4
Now next the longing to be realized with the divine powers.
If one should desire to become beloved of a man or of a woman or of men or of women, at one of these same points of time, having built up a fire, he offers in exactly the same manner, oblations of melted butter, saying I 'Your speech I sacrifice in me, you so and so; Hail!
Your vital Breath I sacrifice in me, you so and so; Hail!
Your eye I sacrifice in me, you so and so; Hail!
Your ear I sacrifice in me, you so and so; Hail!
Your mind I sacrifice in me, you so and so; Hail!
Your intelligence I sacrifice in me, you so and so; Hail!
Then having inhaled the smell of the smoke, having rubbed his limbs over with a smearing of the melted butter, silently he should go forth and desire to approach and touch or he may simply stand and converse from windward. He becomes beloved indeed.
The longing for him indeed.
- अथातो दैवस्मरो यस्य प्रियो बुभूषेयस्यै वा एषां
वैतेषमेवैतस्मिन्पर्वण्यग्निमुपसमाधायैतयैवावृतैता
जुहोम्यसौ स्वाहा चक्षुस्ते मयि जुहोम्यसौ स्वाहा प्रज्ञानं ते
मयि जुहोम्यसौ स्वाहेत्यथ धूमगन्धं
प्रजिघायाज्यलेपेनाङ्गान्यनुविमृज्य वाचंयमोऽभिप्रवृज्य
संस्पर्शं जिगमिषेदपि वाताद्वा
सम्भाषमाणस्तिष्ठेत्प्रियो हैव भवति स्मरन्ति हैवास्य ॥ (Ⅲ)
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2.
5
Now, next, self-restraint according to Pratardana or the Inner Agnihotra as they call it. Verily as long as a person is peaking, he is not able to breathe. Then he is sacrificing vital breath in speech. As long, verily, as a person is breathing, he is not able to speak. Then he is sacrificing speech in breath. These two are unending immortal oblations. Waking or sleeping, one is continuously, uninterruptedly making them. Now whatever other oblations there are, they have an end, for they consist of works. Knowing this very thing, verily, the ancients did not offer the Agnihotra sacrifice.
- अथातः सायमन्नं प्रातर्दनमम्तरमग्निहोत्रमित्याचक्षते
यावद्वै
पुरुषो भासते न तावत्प्राणितुं शक्नोति प्राणं तदा वाचि
जुहोति
यावद्वै पुरुषः प्राणिति न तावद्भाषितुं शक्नोति वाचं
तदा प्राणे जुहोत्येतेऽनन्तेऽमृताहुतिर्जाग्रच्च स्वपंश्च
सन्ततमवच्छिन्नं जुहोत्यथ या अन्या आहुतयोऽन्तवत्यस्ताः
कर्ममय्योभवन्त्येतद्ध वै पूर्वे विद्वांसोऽग्निहोत्रं
जुहवाञ्चक्रुः॥ ५॥ (Ⅲ)
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2.
6
Now, what is Brahman! The Uktha (Recitation) is Brahman (sacred word) - Thus indeed was Sushkabhangara wont to say. One should meditate on it as the Rig (the hymn of praise); Unto him indeed all beings sing praise for his greatness. One should meditate on it as the Yajus (the sacrificial formula); Unto him indeed are all beings united for his greatness. One should meditate on it as the Saman (chant); Unto him indeed all beings bow down for his greatness. One should meditate on it as Sri (beauty). One should meditate on it as Yasas (glory); One should meditate on it as Tejas (splendour). As this (Uktha) is the most beautiful, the most glorious, the most splendid among the invocations of praise (Shastras), even so is he who knows this the most beautiful, the most glorious, the most splendid among all beings.
So the Adhvaryu priest prepares this self which is related to the sacrifice and which consists of work. In it he weaves what consists of the Yajus. In what consists of the Yajus, the Hotir priest weaves what consists of the Rig. In what consists of the Rig the Udgatir priest weaves what consists of the Saman. This is the self of all the three-fold knowledge. And thus he who knows this becomes the self of Indra.
- उक्थं ब्रह्मेति ह स्माह शुष्कभृङ्गरस्तदृगित्युपासीत
सर्वाणि हास्मै भूतानि श्रैष्ठ्यायाभ्यर्च्यन्ते
तद्यजुरित्युपासीत सर्वाणि हास्मै भूतानि श्रैष्ठ्याय
युज्यन्ते तत्सामेत्युपासीत सर्वाणि हास्मै भूतानि
श्रैष्ठ्याय सन्नमन्ते तच्छ्रीत्युपासीत तद्यश
इत्युपासीत तत्तेज इत्युपासीत तद्यथैतच्छा स्त्राणां
श्रीमत्तमं यशस्वितमं तेजस्वितमं भवति तथो एवैवं
विद्वान्सर्वेषां भूतानां श्रीमत्तमो यशस्वितमस्तेजस्वितमो
भवति तमेतमैष्टकं कर्ममयमात्मानमध्वर्युः संस्करोति
तस्मिन्यजुर्भयं प्रवयति यजुर्मयं ऋङ्मयं होता ऋङ्मयं
साममयमुद्गाता स एष सर्वस्यै त्रयीविद्याया आत्मैष उत
एवास्यात्यैतदात्मा भवति एवं वेद ॥ ६॥ (Ⅲ)
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2.
7
The all-conquering Kausitaki indeed was wont to worship the rising sun, having performed the investiture with the sacred thread, having fetched water, having thrice sprinkled the water vessel saying, ' You are a deliverer; take my sin away'. In the same way he was (wont to worship the sun) when it was in the mind-heaven saying, 'You are the high deliverer, take my sin away!' In the same way he was (wont to worship the sun) when it was setting saying. 'You are the full deliverer; take my sin fully away'. Whatever sin he committed by day or by night that it takes away.
Likewise also he who knows this worships the sun in the same manner. Whatever sin one commits by day or by night it takes away fully.
- अथातः सर्वजितः कौषीतकेस्रीण्युपासनानि भवन्ति
यज्ञोपवीतं कृत्वाप आचम्य त्रिरुदपात्रं
प्रसिच्योद्यन्तमादित्यमुपतिष्ठेत वर्गोऽसि पाप्मानं मे
वृङ्धीत्येतयैवावृता मध्ये सन्तमुद्वर्गोऽसि पाप्मानं म
उद्धृङ्धीत्येतयैवावृतास्ते यन्तं संवर्गोऽसि पाप्मानं
मे संवृङ्धीति यदहोरात्राभ्यां पापं करोति
सन्तद्धृङ्क्ते ॥ ७॥ (Ⅲ)
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2.
8
Now, month by month at the time of the new moon when it comes round one should, in the same way, worship the moon as it appears in the west or throw two blades of grass towards it saying:
That heart of mind, of fair outlines
Which in the sky in moon doth rest,
I think I am knower of that,
May I not weep for children's ill.
Indeed his children do not pre-decease him. Thus is it with one to whom a son has been born.
Now in the case of one to whom a son has not been born. 'Increase. May (vigour) enter thee. May milk and food gather in thee, may that which the Adityas gladden.' Having muttered these three 'me, verses, he says: Do not increase by our vital breath, by our offspring, by our cattle. He who hates us and him whom we hate, increase by his breath, by his offspring, by his cattle. I turn myself with Indra's turn; I turn myself along with the turn of the sun'. Thus he turns himself towards the right arm.
- अथ मासि मास्यमावास्यायां पश्चाच्चन्द्रमसं
दृश्यमानमुपतिष्ठेतैवावृता हरिततृणाभ्यामथ वाक्
प्रत्यस्यति यत्ते सुसीमं हृदयमधिचन्द्रमसि श्रितम् ॥
तेनामृतत्वस्येशानं माहं पौत्रमघं रुदमिति न
हास्मात्पूर्वाः प्रजाः प्रयन्तीति न
जातपुत्रस्याथाजातपुत्रस्याह ॥ आप्यास्व समेतु ते सन्ते
पयांसि समुयन्तु वाजा यमादित्या
अंशुमाप्याययन्तीत्येतास्तिस्र ऋचो जपित्वा नास्माकं प्राणेन
प्रजया पशुभिराप्यस्वेति दैवीमावृतमावर्त
आदित्यस्यावृतमन्वावर्तयति दक्षिणं बाहुमन्वावर्तते ॥ ८॥ (Ⅲ)
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2.
9
Thus on the night of the full moon one should worship in the same way the moon as it appears in the east saying: 'You are the far shining King Soma, the five-mouthed, the Lord of creation. The Brahmana is one mouth of you. With that mouth you eat the Kings. With that mouth make me an eater of food. The King is one mouth of you. With that mouth you eat the people. With that mouth make me an eater of food. The hawk is one mouth of you. With that mouth you eat birds. With that mouth make me an eater of food. Fire is one mouth of you. With that mouth you eat this world. With that mouth make me an eater of food. In you is a fifth mouth. With that mouth you eat all beings. With that mouth make me an eater of food.'
- अथ पौर्णमास्यां पुरस्ताच्चन्द्रमसं
दृश्यमानमुपतिष्ठेतैतयैवावृता सोमो राजासि
विचक्षणः पञ्चमुखोऽसि प्रजापतिर्ब्राह्मणस्त एकं मुखं
तेन मुखेन राज्ञोऽत्सि तेन मुखेन मामन्नादं कुरु ॥ राजा
त एकं मुखं तेन मुखेन विशोत्सि तेनैव मुखेन मामन्नादं
कुरु ॥ श्येनस्त एकं मुखं तेन मुखेन पक्षिणोऽत्सि तेन
मुखेन मामन्नादं कुरु ॥ अग्निस्त एकं मुखं तेन मुखेनेमं
लोकमत्सि तेन मुखेन मामन्नादं कुरु ॥ सर्वाणि भूतानीत्येव
पञ्चमं मुखं तेन मुखेन सर्वाणि भूतान्यत्सि तेन मुखेन
मामन्नादं कुरु ॥ मास्माकं प्राणेन प्रजया
पशुभिरवक्षेष्ठा योऽस्माद्वेष्टि यं च वयं
द्विष्मस्तस्य प्राणेन प्रजया पशुभिरवक्षीयस्वेति
स्थितिर्दैवीमावृतमावर्त आदित्यस्यावृतमन्वावर्तन्त इति
दक्षिणं बाहुमन्वावर्तते ॥ ९॥ (Ⅲ)
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2.
10
Waste not away with our vital breath, our offspring, or cattle. He who hates us and him whom we hate - waste away with his vital breath, his offspring, his cattle.
Thus I turn myself with the turn of the gods; I turn myself with the turn of the sun. Afterwards, he turns himself towards the right arm.
Now, when about to lie down with a wife one should touch her heart and say:
That which in thy heart, O fair one, is placed-within Prajapati.
Therewith, O Queen of Immortality, may you not come on children's ill.
Her children do not then pre-decease her.
- अथ संवेश्यन्जायायै हृदयमभिमृशेत् ॥ यत्ते सुसीमे
हृदये हितमन्तः प्रजापतौ ॥ मन्येऽहं मां तद्विद्वांसं
माहं पौत्रमघं रुदमिति न हास्मत्पूर्वाः प्रजाः प्रैति ॥ (Ⅲ)
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2.
11
Now, when one has been away, on returning, he should kiss his son's head and say: From every limb of mine are you born. 'From my heart are you born; O son, you are indeed myself. May you live a hundred autumns long! So and so, he takes his name. 'Become a stone! Become an axe. Become unconquerable gold. A brilliance, son, indeed you are, so live a hundred autumns long!' So and so, he takes his name.
Then he embraces him saying, 'Wherewith Prajapati embraced his creatures for their welfare, therewith I embrace you, so and so.
Then he mutters in his right ear: 'Confer on him, O Maghavan, O Onrusher' and in his left (ear), 'O Indra, grant most excellent possessions. Do not cut off (the line of our race). Be not afraid; live a hundred autumns of life. Son I kiss your head with your name'. Thrice he should kiss his head. 'I make a lowing over you with a lowing of cows'. Thrice he should make a lowing over his head.
- अङ्गादङ्गात्सम्भवसि हृदयादधिजायसे ।
आत्मा वै पुत्रनामासि स जीव शरदः शतम् ॥ असाविति
नामास्य गृह्णाति । अश्मा भव परशुर्भव हिरण्यमस्तृतं
भव । तेजो वै पुत्रनामासि स जीव शरदः शतम् ॥ असाविति
नामासि गृह्णाति। येन प्रजापतिः प्रजाः
पर्यगृह्णीतारिष्ट्यै तेन त्वा परिगृह्णाम्यसावित्यथास्य
दक्षिणे कर्णे जपति ॥ अस्मे प्रयन्धि
मघवन्नृजीषिन्नितीन्द्रश्रेष्ठानि द्रविणानि धेहीति
माच्छेत्ता मा व्यथिष्ठाः शतं शरद आयुषो जीव पुत्र
। ते नाम्ना मूर्धानमभिजिघ्राम्यसाविति त्रिरस्य
मूर्धानमभिजिघ्रेद्गवा त्वा हिङ्कारेणाभिहिङ्करोमीति
त्रिरस्य मूर्धानमभिहिङ्कुर्यात् ॥ ११॥ (Ⅲ)
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2.
12
Now, next, the dying around of the gods.
This Brahman verily shines when the fire blazes; likewise it dies when it blazes not. Its brilliance goes to the sun; its vital breath to the wind. This Brahman verily shines when the sun is seen; likewise it dies when it is not seen. Its brilliance goes to the moon; its vital breath to the wind. This Brahman verily shines forth when the lightning flashes; likewise it dies when it flashes not. Its brilliance goes to the regions of space; its vital breath to the wind. All these divinities, verily, having entered into the wind, perish not when they die in the wind. There from, indeed, they come forth again. Thus with reference to the divinities.
- अथातो दैवः परिमर एतद्वै ब्रह्म दीप्यते
यदग्निर्ज्वलत्यथैतन्म्रियते
यन्न ज्वलति तस्यादित्यमेव तेजो गच्छति वायुं प्राण एतद्वै
ब्रह्म
दीप्यते यथादित्यो दृश्यतेऽथैतन्म्रियते यन्न दृश्यते तस्य
चन्द्रमसमेव तेजो गच्छति वायुं प्राण एतद्वै ब्रह्म दीप्यते
यच्चन्द्रमा दृश्यतेऽथैतन्म्रियते यन्न दृश्यते तस्य
विद्युतमेव तेजो
गच्छति वायुं प्राण एतद्वै ब्रह्म दीप्यते
यद्विद्युद्विद्योततेऽथैतन्म्रियते
यन्न विद्योतते तस्य वायुमेव तेजो गच्छति वायुं प्राणस्ता
वा एताः
सर्वा देवता वायुमेव प्रविश्य वायौ सृप्ता न मूर्च्छन्ते
तस्मादेव
पुनरुदीरत इत्यधिदैवतमथाध्यात्मम् ॥ १२॥ (Ⅲ)
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2.
13
Now, with reference to the Self.
This Brahman, verily, shines forth when one speaks with speech; likewise this dies when one speaks not. Its brilliance goes to the eye; its vital breath to the vital breath. This Brahman verily shines when one sees with the eye; likewise this dies when one sees not. Its brilliance goes to the ear; its vital breath to the vital breath. This Brahman verily shines when one hears with the ear; likewise this dies when one hears not. Its brilliance goes to the mind; is vital breath to the vital breath. This Brahman, verily, shines when one thinks with the mind; likewise it dies wen one thinks not. Its brilliance goes to the vital breath; its vital breath to the vital breath. All these divinities, verily, have entered into the vital breath perish not when they did in the vital breath. Therefrom, indeed, they come forth again. So, verily, indeed, if upon one who knows this, both the mountains, the southern and the northern, should roll themselves forth seeking to crush him, they would not crush him. But those who hate him and those whom he himself hates - all these die around him.
- एतद्वै ब्रह्म दीप्यते यद्वाचा वदत्यथैतन्म्रियते यन्न वलति
तस्य चक्षुरेव तेजो गच्छति प्राणं प्राण एतद्वै ब्रह्म
दीप्यते
यच्चक्षुषा पश्यत्यथैतन्म्रियते यन्न पश्यति तस्य
श्रोत्रमेव
तेजो गच्छति प्राणं प्राण एतद्वै ब्रह्म दीप्यते यच्छोत्रेण
शृणोत्यथैतन्म्रियते यन्न शृणोति तस्य मन एव तेजो
गच्छति
प्राणं प्राण एतद्वै ब्रह्म दीप्यते यन्मनसा
ध्यायत्यथैतन्म्रियते
यन्न ध्यायति तस्य प्राणमेव तेजो गच्छति प्राणं प्राणस्ता
वा
एताः सर्वा देवताः प्राणमेव प्रविश्य प्राणे सृप्ता न
मूर्छन्ते
तस्माद्धैव पुनरुदीरते तद्यदिह वा एवंविद्वांस उभौ
पर्वतावभिप्रवर्तेयातां तुस्तूर्षमाणो दक्षिणश्चोत्तरश्च
न हैवैनं स्तृण्वीयातामथ य एनं द्विषन्ति यांश्च
स्वयं
द्वेष्टि त एवं सर्वे परितो म्रियन्ते ॥ १३॥ (Ⅲ)
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2.
14
Now, next, the assumption of superior excellence.
All these divinities, verily, disputing among themselves in regard to self-superiority went forth from this body. Not breathing, it lay dry like a piece of wood. Then speech entered into it. It just lay speaking with speech. Then the eye entered into it; it just lay speaking with speech, seeing with the eye. Then the ear entered into it; it just lay speaking with speech, seeing with the eye, hearing with the ear. Then the mind entered into it; it just lay speaking with speech, seeing with the eye, hearing with the ear, thinking with the mind. Then the vital breath entered into it and then, indeed, it at once arose. All these divinities, having verily recognised to superior excellence of the vital breath, having comprehended the vital breath alone as the self of intelligence, went forth from this body, all together. They having entered into the wind, having the nature of space went to the heavenly world. Likewise also indeed he who knows this, having recognised the superior excellence of the vital breath, having comprehended the vital breath alone as the self of intelligence, goes out of the body with all these. Having entered into the wind, having the nature of space, he goes to heaven. He goes there where these gods are. Having reached that, he who knows this becomes immortal as the gods are immortal.
- अथातो निःश्रेयसादानं एता ह वै देवता अहं श्रेयसे
विवदमाना अस्माच्छरीरादुच्चक्रमुस्तद्दारुभूतं
शिष्येथैतद्वाक्प्रविवेश तद्वाचा वदच्छिष्य
एवाथैतच्चक्षुः प्रविवेश तद्वाचा वदच्चक्षुषा
पश्यच्छिष्य एवाथैतच्छ्रोत्रं प्रविवेश तद्वाचा
वदच्चक्षुषा पश्यच्छ्रोत्रेण शृण्वन्मनसा
ध्यायच्छिष्य एवाथैतत्प्राणः प्रविवेश तत्तत एव
समुत्तस्थौ तद्देवाः प्राणे निःश्रेयसं विचिन्त्य प्राणमेव
प्रज्ञात्मानमभिसंस्तूय सहैतैः
सर्वैरस्माल्लोकादुच्चक्रमुस्ते
वायुप्रतिष्ठाकाशात्मानः स्वर्ययुस्तहो
एवैवंविद्वान्सर्वेषां
भूतानां प्राणमेव प्रज्ञात्मानमभिसंस्तूय सहैतैः
सर्वैरस्माच्छरीरादुत्क्रामति स वायुप्रतिष्ठाकाशात्मा
न स्वरेति तद्भवति यत्रैतद्देवास्तत्प्राप्य तदमृतो भवति
यदमृता देवाः ॥ १४॥ (Ⅲ)
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2.
15
Now, next, the father-and-son ceremony or the transmission, as they call it.
A father, about to depart, calls his son. Having strewn the house with new grass, having built up the fire, having placed near it a vessel of water with a jug, himself covered with a fresh garment the father remains lying. Having come, the son lies down on top touching organs with organs. Or (the father) may transmit to him seated face to face. Then he delivers over to him (thus):
Father: My speech in you I would place.
Son: I take your speech in me.
Father: My breath in you I would place.
Son: I take your breath in me.
Father: My eye in you I would place.
Son: I take your eye in me.
Father: My ear in you I would place.
Son: I take your ear in me.
Father: My tastes of food in you I would place.
Son: I take your tastes of food in me.
Father: My deeds in you I would place.
Son: I take your deeds in me.
Father: My pleasure and pain in you I would place.
Son: I take your pleasure and pain in me.
Father: My bliss, delight, procreation in you I would place.
Son: I take your bliss, delight and procreation in me.
Father: My movement in you I would place.
Son: I take your movement in me.
Father: My mind in you I would place.
Son: I take your mind in me.
Father: My intelligence in you I would place.
Son: I take your intelligence in me.
If, however, he should be unable to speak much, let the father say summarily, 'My vital breaths in you I would place' and the son (reply) 'You vital breaths I take in me'.
Then turning to the right he goes towards the east. The father calls out after him: 'My glory, sacred lusture and fame delight in you'. Then the other looks over his left shoulder. Having hid (his face) with his hand or having covered (it) with the edge of his garment, he says: 'May you obtain heavenly worlds and all desires'. If the father should become well he should dwell under the lordship of his son; or, he should wander (as a mendicant). If, however, he should die let them perform obsequies as they should be performed.
- अथातः पितापुत्रीयं सम्प्रदानमिति चाचक्षते पिता पुत्रं
प्रष्याह्वयति नवैस्तृणैरगारं
संस्तीर्याग्निमुपसमाधायोदकुम्भं सपात्रमुपनिधायाहतेन
वाससा सम्प्रच्छन्नः श्येत एत्य पुत्र उपरिष्टदभिनिपद्यत
इन्द्रियैरस्येन्द्रियाणि संस्पृश्यापि वास्याभिमुखत
एवासीताथास्मै सम्प्रयच्छति वाचं मे त्वयि दधानीति पिता
वाचं ते मयि दध इति पुत्रः प्राणं मे त्वयि दधानीति पिता
प्राणं ते मयि दध इति पुत्रश्चक्षुर्मे त्वयि दधानीति पिता
चक्षुस्ते मयि दध इति पुत्रः श्रोत्रं मे त्वयि दधानीति पिता
श्रोत्रं ते मयि दध इति पुत्रो मनो मे त्वयि दधानीति पिता
मनस्ते मयि दध इति पुत्रोऽन्नरसान्मे त्वयि दधानीति
पितान्नरसांस्ते मयि दध इति पुत्रः कर्माणि मे त्वयि
दधानीति पिता कर्माणि ते मयि दध इति पुत्रः सुखदुःखे मे
त्वयि दधानीति पिता सुखदुःखे ते मयि दध इति पुत्र आनन्दं
रतिं प्रजाइं मे त्वयि दधानीति पिता आनन्दं रतिं प्रजातिं
ते
मयि दध इति पुत्र इत्यां मे त्वयि दधानीति पिता इत्यां ते मयि
दध इति पुत्रो धियो विज्ञातव्यं कामान्मे त्वयि दधानीति
पिउता
धियो विज्ञातव्यं कामांस्ते मयि दध इति पुत्रोऽथ
दक्षिणावृदुपनिष्क्रामति तं पितानुमन्त्रयते यशो
ब्रह्मवर्चसमन्नाद्यं कीर्तिस्त्वा जुषतामित्यथेतरः
सव्यमंसमन्ववेक्षते पाणि नान्तर्धाय वसनान्तेन वा
प्रच्छद्य स्वर्गाल्लोकान्कामानवाप्नुहीति स यद्यगदः
स्यात्पुत्रस्यैश्वर्ये पिता वसेत्परिवा व्रजेद्ययुर्वै
प्रेयाद्यदेवैनं
समापयति तथा समापयितव्यो भवति तथा समापयितव्यो
भवति ॥ १५॥ (Ⅲ)
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