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Upakarmamantrah

Ref: 216
Pages: 41
Script/language: Grantha
Condition: Laminated Only
Date digitised: February '2016
Comments: English Translation & Roman Transliteration Available

Vedas & Vaidika Literature

Upakarma literally means the “beginning” or the ‘action prior to’ but naturally question arises as to ‘this is a beginning of what ? It is the beginning of the study of Vedas. There are some rituals before starting the study of Vedas and this is named after Upakarma. It is observed on the day of Purnima in the month of Sravana. In different parts of India it is observed under different names. All the necessary rites & performances are prescribed under this text for the Hindus. It is found that all the three varnas, Brahmana, Kshatriyas & Vaisyas all these called ‘Dvija’ were advised to perform the ritual.

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UPĀKARMAMANTRĀḤ Oṃ śrī gaṇeṣāya namaḥ // athopākarmamantrāḥ // oṃ saptá ŕ̥ṣayaḥ prátihitāḥ śárīre saptá rakṣanti sádamápramādam // saptā́paḥ svápato lokámīyustátra jāgr̥to.ásvapnajau satrasádau ca deváu //1// vaṃśabrāhmaṇa r̥caḥ // gaṇā́nāṃ tvā gaṇápatim̐ havāmahe priyā́ṇāṃ tvā priyápatim̐ havāmahe nidhī́nāṃ tvā nidhipátim̐ havāmahe vaso mama ā́hámajāni garbhadhám ā́tvámajāsi garbhadhám// ā́ bráhmanbrāhmaṇó brahmavarcasī́ jāyatāmā́rāṣṭré rājanyàḥ śū́ra iṣavyòtivyādhī́ mahārathó // jāyatāṃ dógdhrī dhenúrvóḍhānaḍvā́nāśúḥ sáptiḥ púraṃdhiryóṣā jiṣṇū́ ratheṣṭhā́ḥ// sabhéyo yúvā́syá yájamānasya vīró jāyatāṃ níkāme nikāme naḥ parjányo varṣatu phálavatyo na óṣadhayaḥ pacyantāṃ yogakṣemó naḥ kalpatām //2// oṃ bhū́r bhúvaḥ svàḥ tátsavitúr váreṇyaṃ bhárgo devásya dhīmahi dhíyo yó naḥ pracodáyāt //3// saptá ŕ̥ṣayaḥ// 4// jātavedase sunavāma somamarātīyato nidahāti vedaḥ sa naḥ parṣadati durgāṇi viśvānāveva sindhuṃ duritātyagniḥ //5// mūrdhā́ váyaḥ prajā́patiś chándaḥ kṣatráṃ váyo máyaṃ chándo viṣṭambhó váyódhipatiśchándo viśvákarmā váyaḥ parameṣṭhī́ chándo bastó váyo vibaláṃ chándo vŕ̥ṣṇirváyo viśāláṃ chándaḥ púruṣo váyastandráṃ chándo vyāghró váyó nādhr̥ṣṭaṃ chándaḥ sim̐hóváyaśchadíśchándaḥ paṣṭhavā́ḍváyo br̥hatī́ chándaḥ ukṣā́ váyaḥ kakúpchándaḥ r̥ṣabhó váyaḥ satóbr̥hatī chándo// anaḍvā́nváyaḥ //6// anaḍvā́nváyaḥ paṅktíśchándo dhenúrváyo jágatī chándastryávirváyastriṣṭúp chándo dityāvā́ḍváyo virā́ṭ chándaḥ páñcāvirváyo gāyatrī́ chándastrivatsó váyaḥ uṣṇík chándaḥ turyavā́ḍváyonuṣṭúp chándo lokáṃ tā indram //7// mā́ chándaḥ pramā́ chándaḥ pratimā́ chándaḥ asrīváyaśchándaḥ paṅktíśchándaḥ uṣṇíkchándo br̥hatī́ chándonuṣṭúpchándo virā́ṭchándo gāyatrī́ chándastriṣṭúpchándo jágatī cchándaḥ pr̥thivī́ chándaḥ //8// pr̥thivī́ chándontárikṣacchándo dyáuśchándaḥ sámāśchándo nákṣatrāṇi chándo vā́kchándo mánaśchándaḥ kr̥ṣíśchándo híraṇyacchándo gáuśchándo jā́cchándaḥoáśvaśchándaḥ //9// évaśchándo várivaśchándaḥ śaṃbhū́śchándaḥ paribhū́śchándaḥ ācchácchándo mánaśchándo vyácaśchándaḥ Síndhuśchándaḥ samudráśchándaḥ sarirácchándaḥ kakúpchándaḥ trikakúpchándo kāvyácchándao aṅkupácchándokṣárapaṅktiśchándaḥ padápaṅktiśchándoḥ viṣṭārápaṅktiśchándo kṣuróbhrā́jaśchándaḥ // 10// ācchácchándaḥ pracchácchándaḥ saṃyácchándo viyácchándo br̥hác chándaḥ rathantaráṃ chándaḥ nikāyáś chándaḥ vivadháśchándo gíraśchándo bhrájaśchándaḥ sam̐stúpchándonuṣṭúpchándaḥ évaśchándo várivaśchándo váyaśchándo vayaskŕ̥cchándo viṣpardhāśchándo viśālácchándaschadíśchándo dūrohaṇácchándastandracchándo aṅkāṅkámchándaḥ //11// ayámpuró bhúvastásya prāṇó bhauvāyánoavva santáḥ prāṇāyano gāyatrī́ vāsantī́ gāyatryái gāyatryám gāyatryā́dupām̐śúḥ upām̐śós trivŕ̥t trivŕ̥to rathantarámvásiṣṭha ŕ̥ṣiḥ prajā́patigr̥hītayā tváyā prāṇáṃ gr̥hṇāmi prajā́bhyaḥ // 12// ayáṃ dakṣiṇā́ viśvákarmā tásya máno vaiśvakarmaṇáṅgrīṣmó mānasástriṣṭúbnagraiṣmī́ triṣṭúbhaḥ svārám svārā́dantaryāmontaryāmā́tpañcadaśáḥ pañcadaśā́dbr̥hát bharádvāja ŕ̥ṣiḥ prajā́patigr̥hītayā tváyā máno gr̥hṇāmi prajā́bhyaḥ// 13// ayámpaścā́dviśvávyacāstásya cákṣurvaiśvavyacasám varṣā́ścā́kṣuṣyo jágatī vārṣī́ jágatyā ŕ̥ksamamŕ̥ksamācchukráḥ śukrā́t saptadaśā saptadaśā́dvairūpám jamádagnirŕ̥ṣiḥ prajā́patigr̥hītayā tváyā cákṣurgr̥hṇāmi prajā́bhyaḥ //14// idámuttarā́tsvàstásya śrótram̐ sauvámśarácchrautrīy anuṣṭúpśāradyanuṣṭúbha aiḍámaiḍā́nmanthī́ manthína ekavim̐śáḥ ekavim̐śā́dvairājám viśvā́mitra ŕ̥ṣiḥ prajā́patigr̥hītayā tváyā śrótraṃ gr̥hṇāmi prajā́bhyaḥ //15//iyámupári matístásyai vā́ṅmātyā́ hemantó vācyáḥ paṅktírhaimantī́ paṅktyái nidhánavatnidhánavata āgrayaṇá āgrayaṇā́ttriṇavatrayastrim̐śáu triṇavatrayastrim̐śā́bhyām̐ śākvararaivaté viśvákarma ŕ̥ṣiḥ prajā́patigr̥hītayā tváyā vā́caṅgr̥hṇāmi prajā́bhyo lokáṃ tāṃ indraṃ// 16// agnírdevátā vā́to devátā sū́ryo devátā candrámā devátā vásavo devátā rudrā́ devátādityā́ devátā marúto devátā víśve devā́ devátā bŕ̥haspátirdevátendro devátā váruṇo devátā //17// mádhuśca mā́dhavaśca vā́santikāvr̥tū́ agnérantaḥśleṣò si kálpetāṃ dyā́vāpr̥thivī́ kálpantām ā́pa óṣadhayaḥ kálpantāmagnáyaḥ pŕ̥thaṅmáma jyáiṣṭhyāya sávratāḥ yé agnáyaḥ sámanasontarā́ dyā́vāpr̥thivī́ imé vā́santikāvr̥tū́ abhikálpamānā índram Iva devā́ abhisáṃ viśantu táyā devátayāṅgirasvád dhruvé sīdatam //1// oṃ śukráśca śúciśca gráiṣmāvr̥tū́ agnérantaḥśleṣòsi kálpetāṃ dyā́vāpr̥thivī́ kálpantām ā́pa óṣadhayaḥ kálpantāmagnáyaḥ pŕ̥thaṅmáma jyáiṣṭhyāya sávratāḥ yé agnáyaḥ sámanasontarā́ dyā́vāpr̥thivī́ imé graiṣmā́vr̥tū́ abhikálpamānā índramiva devā́ abhisáṃ viśantu táyā devátayāṅgirasvád dhruvé sīdatam//1// Iṣeścorjáśca śāradā́vr̥tū́ agnérantaḥśleṣò si kálpetāṃ dyā́vāpr̥thivī́ kálpantām ā́pa óṣadhayaḥ kálpantāmagnáyaḥ pŕ̥thaṅmáma jyáiṣṭhyāya sávratāḥ yé agnáyaḥ sámanasontarā́ dyā́vāpr̥thivī́ imé śāradā́vr̥tū́ abhikálpamānā índram iva devā́ abhisáṃ viśantu táyā devátayāṅgirasváddhruvé sīdatam //1// nábhaśca nabhasyàśca vā́rṣikāvr̥tū́ agnérantaḥśleṣòsi kálpetāṃ dyā́vāpr̥thivī́ kálpantām ā́pa óṣadhayaḥ kálpantām agnáyaḥ Pŕ̥thaṅmáma jyáiṣṭhyāya sávratāḥ yé agnáyaḥ sámanasontarā́ dyā́vāpr̥thivī́ imé vā́rṣikāv r̥tū́ abhikálpamānā índramiva devā́ abhisáṃ viśantu táyā devátayāṅgirasvád dhruvé sīdatam// 1// sáhaśca sahasyàśca háimantikāvr̥tū́ agnérantaḥśleṣòsi kálpetāṃ dyā́vāpr̥thivī́ kálpantām ā́pa óṣadhayaḥ kálpantām agnáyaḥ pŕ̥thaṅmáma jyáiṣṭhyāya sávratāḥ yé agnáyaḥ sámanasontarā́ dyā́vāpr̥thivī́ imé háimantikāvr̥tū́ abhikálpamānā índramiva devā́ abhisáṃ viśantu táyā devátayāṅgirasvád dhruvé sīdatam //1// tápaśca tapasyàśca śaiśirā́vr̥tū́ agnérantaḥśleṣòsi kálpetāṃ dyā́vāpr̥thivī́ kálpantām ā́pa óṣadhayaḥ kálpantām agnáyaḥ pŕ̥thaṅmáma jyáiṣṭhyāya sávratāḥ yé agnáyaḥ sámanasontarā́ dyā́vāpr̥thivī́ imé śaiśirā́vr̥tū́ abhikálpamānā índramiva devā́ abhisáṃ viśantu táyā devátayāṅgirasváddhruvé sīdatam//1//) oṃ agnírékākṣareṇa dvipádo manuṣyā̀núdajayatāntā́nújjeṣamvíṣṇu Stryàkṣareṇatrī́m̐llokā́núdajayattā́nújjeṣam̐ sómaścáturakṣareṇa cátuṣpadaḥ paśū́núdajayattā́núj jeṣam pūṣā́ páñcākṣareṇa //1// pūṣā́ páñcākṣareṇa páñca díśa údajayattā́ újjeṣam̐ savitā́ ṣáḍakṣareṇa ṣáḍr̥tū́núdajayattā́n újjeṣam marútaḥ saptā́kṣareṇa saptá grāmyā́npaśū́núdajayam̐ stā́nújjeṣambŕ̥haspátiraṣṭā́kṣareṇa gāyatrī́múdajayattā́m újjeṣam mitró návākṣareṇa//2// mitró návākṣareṇa trivŕ̥tam̐ stómamúdajayattámújjeṣam váruṇo dáśā Kṣareṇa virā́jamúdajayattā́mújjeṣam índra ekā́daśākṣareṇa triṣṭúbhamúdajayattā́m újjeṣam víśve devā́ dvā́daśākṣareṇa jágatīmúdajayam̐stā́mújjeṣamvásavastráyodaśākṣareṇa //3// Vásavastráyodaśākṣareṇa trayodaśám̐ stómamúdajayam̐stámújjeṣam̐ rudrā́ścáturdaśākṣareṇa caturdaśám̐ stómamúdajayam̐stámújjeṣamādityā́ḥ páñcadaśākṣareṇa pañcadaśám̐ stómamúdajayam̐stámújjeṣam ádityā ṣóḍaśākṣareṇa ṣoḍaśám̐ stómamúdajayam̐stámújjeṣam prajā́patiḥ saptádaśākṣareṇa sapta daśám̐ stómamúdajayattámújjeṣam//4// eṣá te nirr̥te bhāgástáṃ juṣasva svā́hāgnínetrebhyo devébhyaḥ puraḥsádbhyaḥ svā́hāyamánetrebhyo devébhyo dakṣiṇā́sadbhyaḥ svā́hā viśvedevanetrebhyo devébhyaḥ paścātsádbhyaḥ svā́hā mitrā́váruṇanetrebhyo vā marúnnetrebhyo vā devébhya uttarāsádbhyaḥ svā́hā sómanetrebhyo devébhya uparisádbhyo dúvasvadbhyaḥ svā́hā //5// oṃ yé devā́ agnínetrāḥ puraḥsádastébhyaḥ svā́hā yé devā́ yamánetrā dakṣiṇā́sádastébhyaḥ svā́hā yé devā́ viśvádevanetrāḥ paścātsádastébhyaḥ svā́hā yé devā́ mitrā́váru ṇanetrā vā marúnnetrā vottarāsádastébhyaḥ svā́hā yé devā́ḥ sómanetrā uparisádo dúvasvantastébhyaḥ svā́hā //6// oṃ brahmaṇe namaḥ oṃ áveṣṭā dandaśū́kāḥ prā́cīmā́rohagāyatrī́ tvāvaturathantarám̐ sā́matrivŕ̥tstómo vasantár̥túrbráhma dráviṇamdákṣiṇāmā́roha //1// dákṣiṇāmā́ roha triṣṭúptvāvatumbr̥hátsā́ma pañcadaśá stómo grīṣmá r̥túḥ kṣatráṃ dráviṇam pratī́cīmā́roha //2// pratī́cī mā́ roha jágatī tvāvatu vairūpám̐ sā́ma saptadaśá stómo varṣā́ r̥túḥ víḍ dráviṇammudīcī māroha //3// údīcīm ā́ rohānuṣṭúptvāvatu vairājám̐ sā́máikavim̐śá stómaḥ śarádr̥túḥ phálaṃ dráviṇam ūrdhvā́mā́roha //4// ūrdhvā́mā́roha paṅktístvāvatu śākvararaivaté sā́manī triṇavatrayastrim̐śáu stómau hemantaśiśirā́v r̥tū́ várco dráviṇam prátyastaṃ námuceḥ śíraḥ //5// agnérbhāgò si dīkṣā́yā ā́dhipatyambráhma- ṇaspate trivŕ̥tstómaḥ índrasya bhāgòsi víṣṇorā́dhipatyaṃ kṣatrám̐ spr̥támpañcadaśástómanr̥cákṣasāṃbhāgòsi dhātúrā́dhipatyaṃ janítram̐ spr̥tám̐ saptadaśá stómomitrásya bhāgòsi váruṇasyā́dhipatyandivó vŕ̥ṣṭirvā́ta spr̥tá ekavim̐śá stómo vásūnāmbhāgaḥ //1// vásūnāṃbhāgòsi rudrā́ṇāmā́dhipatyañcátuṣpātspr̥táñcaturvim̐śá stóma’ādityā́nāmbhāgòsi marútāmā́dhipatyaṅgárbhāspr̥tā́ḥ pañcavim̐śa stómaḥ ádityai bhāgòsi pūṣṇ ā́dhipatyam ójaspr̥táṃ triṇavástómo devásya savitúrbhāgòsi bŕ̥haspáterā́dhipatyam̐ samī́cīrdíśaspr̥tā́ś catuṣṭomá stómo yávānāṃbhāgaḥ //2// yávānāṃbhāgòsyáyavānām ā́dhipatyamprajā́ spr̥tā́ścatuścatvārim̐śástómaḥ r̥bhūṇā́ṃbhāgòsi víśveṣāndevā́nāmā́dhipatyambhūtám̐ spr̥táṃntrayastrim̐śá stómaḥ //3// ékayāstuvata prajā́ adhiyanta prajā́patirádhipatirāsīt tisŕ̥bhirastuvata bráhmāsr̥jyata bráhmaṇaspátirádhipatirāsītpañcábhirastuvata bhūtā́nyasr̥jyanta bhūtā́nāṃ pátirádhipatirāsīt saptábhirastuvata sapta r̥ṣáyo’sr̥jyanta dhātā́dhipatirāsītnavábhirastuvata //1// navábhirastuvata pitáro’sr̥jyantā́ditirádhipatnyāsīdekāda raśmínā satyā́ya satyáṃ jinva prétinā dhármaṇā dhármañjinva ánvityā divā́ dívañjinva saṃdhínāntárikṣeṇāntárikṣañjinva pratidhínā pr̥thivyā́ pr̥thivī́ñjinva viṣṭambhéna vŕ̥ṣṭyā vŕ̥sṭiñjinva praváyā́hnā́har jinva anuyā́ rátryā rā́trīñjinva uśíjā vásubhyo vásūñjinva praketénādityébhya ādityā́ñjinva tántunā rāyáḥ //1// tántunā rāyáspóṣeṇa rāyáspóṣañjinva sam̐sárpeṇa śrutā́ya śrutáñjinva aiḍénáuṣadhībhir óṣadhīr jinvottaménatanū́bhistanū́rjinva vayo Dhásā́dhītenā́dhītañjinvābhijítā téjasā téjo jinva //2// pratipádasi pratipáde tvānupádasyanupáde tvā sampádasi sampáde tvā téjosi téjase tvā trivŕ̥dasi //3// trivŕ̥dasi trivŕ̥te tvā pravŕ̥dasi pravŕ̥te tvā vivŕ̥dasi vivŕ̥te tvā savŕ̥dasi savŕ̥te tvā ākramò sy ākramā́ya tvā saṃkramòsi saṃkramā́ya tvā utkramòsyutkramā́ya tvā útkrāntirasy útkrāntyai tvā ádhipatinorjórjañjinva rā́jñyasi prā́cī dígvásavaste devā́ ádhipatayognírhetīnā́mpratidhartā́ trivŕ̥ttvā stómaḥ pr̥thivyā́m̐ śrayatvā́jyamukthámávyathāyai stabhnāturathantarám̐ sā́ma prátiṣṭhityā antárikṣa ŕ̥ṣayas tvā prathamajā́ devéṣu divó mā́trayā varimṇā́ prathantu vidhartā́ cāyám ádhipatiś ca té tvā sárve saṃvidānā́ nā́kasya pr̥ṣṭhé svargé loké yájamānañca sādayantu //1// virā́ḍasi dákṣiṇā dígrudrā́ste devā́ ádhipataya índro hetīnā́mpratidhartā́ pañcadaśástvā stómaḥ pr̥thivyā́m̐ śrayatu práügamukthám ávyathāyai stabhnātu br̥hát sā́ma prátiṣṭhityā antárikṣa ŕ̥ṣayas tvā prathamajā́ devéṣu divó mā́trayā varimṇā́ prathantu vidhartā́ cāyámádhipatiśca té tvā sárve saṃvidānā́ nā́kasya pr̥ṣṭhé svargé loké yájamānañca sādayantu //2// samrā́ḍasi pratī́cī dígādityā́ste devā́ ádhipatayo váruṇo hetīnā́ṃ pratidhartā́ saptadaśástvā stómaḥ pr̥thivyā́m̐ śrayatu marutvatī́yamukthám ávyathāyai stabhnātu vairūpám̐ sā́ma prátiṣṭhityā antárikṣa ŕ̥ṣayastvā prathamajā́ devéṣu divó mā́trayā varimṇā́ prathantu vidhartā́ cāyám ádhipatiś ca té tvā sárve saṃvidānā́ nā́kasya pr̥ṣṭhé sva Práhetistébhyo námo astu té no vantu té no mr̥ḍayantu té yándviṣmó yáśca no dvéṣṭi támeṣānjámbhe dadhmaḥ//9// ayámupáryarvā́gvasustásya senajícca suṣéṇaśca senānīgrāmaṇyā̀ urváśī ca pūrvácittiś cāpsarásāv avasphū́rjan hetír vidyút práhetis tébhyo námo astu té no vantu té no mr̥ḍayantu té yáṃ dviṣmó yáśca no dvéṣṭi tám eṣāñjámbhe dadhmaḥ //1// oṃ sahásraśīrṣā púruṣaḥ sahasrākṣáḥ sahásrapāt sá bhū́mim̐ sarváta spr̥tvā́ty atiṣṭhaddaśāṅgulám //1// oṃ námaste rudra manyáva utó ta íṣave námaḥ bāhúbhyām utá te námaḥ//1// oṃ iṣé tvorjé tvā vāyáva stha devó vaḥ savitā́ prā́rpayatu śréṣṭhatamāya kármaṇa ā́ pyāyadhvamaghnyā índrāya bhāgáṃ prajā́vatīranamīvā́ ayakṣmā́ mā́ va stená īśata mā́ghaśam̐so dhruvā́ asmín gópatau syāta bahvī́ḥ yájamānasya paśū́n pāhi //1// vásoḥ pavítram //1// iṣé tvā //1// kŕ̥ṣṇo si //2// samídhāgníṃ //3// édám //4// //agnéstanū́r //5//devásya tvā//6//vācás pátaye//7//upayāmágr̥hīto s//I8// déva savitaḥ prá //9//apó deva //10//yuñjānáḥ prathamáṃ//11//dr̥śānó rukmá//12//máyi gr̥hṇāmi //13// dhruvákṣitir dhruváyoniḥ va //14// asyā́járāso //33//ágne jātā́n// 15//námas te//16// áśmann ū́rjaṃ// 17// vájaś ca// 18//svādvī́ṃ tvā// 19// kṣatrásya yónir // 20// imáṃ me //21//téjo si //22//hiraṇyagarbháḥ sám //23 // áśvas tūparó // 24 // śā́daṃ dadbhír // 25 // agníś ca // 26 // samās tvāgna//27//hótā yakṣad // 28// sámiddho añján // 29// déva savitaḥ // 30// sahásraśīrṣā púruṣaḥ//31// tád evā́ // 32// asyā́járāso // 33// yáj jā́grato // 34// ápetó // 35 // ŕ̥caṃ vā́caṃ//36// devásya tvā// 37// devásya tvā //38// svā́hāprāṇébhyaḥ // 39// īśā́ vāsyàm//40// īśā́vāsyàm sampurnam // oṃ tadāhuḥ kiṃ candaḥ ko devatāgneḥ śira iti gāyatrī chando'gnirdevatā śiraḥ //1// kiñchandaḥ kā devatā grīvā ityuṣṇikchandaḥ savitā devatā grīvāḥ //2// kiñchandaḥ kā devatānūkamiti bṛhatī chando bṛhaspatirdevatānūkam kiñchandaḥ //3// kā devatā pakṣāviti bṛhadrathantare chando dyāvāpṛthivī devate pakṣau kiñchandaḥ //4// kā devatā madhyamiti triṣṭupchanda indro devatā madhyam kiñchandaḥ //5// kā devatā śroṇī iti jagatī chanda ādityo devatā śro ṇīkiñchandaḥ //6// kā devatā yasmādidam prāṇādretaḥ sicyata ityatichandā śchandaḥ prajāpatirdevatā kiñchandaḥ //7// kā devatā yo'yamavāṅ prāṇa iti yajñāyajñiyaṃ chando vaiśvānaro devatā kiñchandaḥ //8// kā devatorū ityanuṣṭupchando viśve devā devatorū kiñchandaḥ //9// kā devatāṣṭhīvantāviti paṅktiśchando maruto devatāṣṭhīvantau kiñchandaḥ //10// kā devatā pratiṣṭhe iti dvipadā śchando viṣṇurdevatā pratiṣṭhe kiñchandaḥ //11// kā devatā prāṇā iti vichandāśchando vāyurdevatā prāṇāḥ kiñchandaḥ //12// kā devatonātiriktānīti nyūnākṣarā chanda āpo devatonātiriktāni saiṣātmavidyaivaita nmayo haivaitā devatā etamātmānamabhisambhava(n)ti na hātrānyeṣa lokyatāyā āśīrasti //13// dhīro ha śātaparṇeyaḥ// om brahmane namah vratamupaiṣyan // antareṇāhavanīyaṃ ca gārhapatyaṃ ca prāṅ tiṣṭhannapa upaspṛśati tadyadapa upaspṛśatyamedhyo vai puruṣo yadanṛtaṃ vadati tena pūtirantarato medhyā vā āpo medhyo bhūtvā vratamupāyānīti pavitraṃ vā āpaḥ pavitrapūto vratamupāyānīti tasmādvā apa upaspṛśat//I so 'gnimevābhīkṣamāṇo vratamupaiti //1// sa vai kapālānyevānyatara upadadhāti // sa vai srucaḥ sammārṣṭi // hiṃkṛtyānvāha //1//sa vai pravarāyāśrāvayati // ṛtavo ha vai deveṣu yajñe bhāgamīṣire // sa vai parṇaśākhayā vatsānapākaroti // manave ha vai prātaḥ // sa yatrāsa // sa yadvā itaścetaśca sambharati // uddhṛtyāhavanīyam pūrṇāhutiṃ juhoti // sūryo ha vā agnihotram //atha hute 'gnihotra upatiṣṭhate // prajāpatirha vā idamagra eka evāsa // mahāhaviṣā ha vai devā vṛtraṃ jaghnuḥ //2// devayajanaṃ joṣayante // dakṣiṇenāhavanīyam prācīnagrīve kṛṣṇājine upastṛṇāti // sapta padānyanunikrāmati // śiro vai yajñasyātithyaṃ bāhū prāyaṇīyodayanīyau // tadya eṣa pūrvārdhyo varṣiṣṭha sthūṇārājo bhavati // udaramevāsya sadaḥ // abhrimādatte // // tadyatraitatpravṛto hotā hotṛṣadana upaviśati // // prajāpatirvai prajāḥ sasṛjāno riricāna ivā // asya śukrāmanthinau // // bhakṣayitvā samupahūtāḥ sma ityuktvottiṣṭhanti manohavā asya savitā // ādityena caruṇodayanīyena pracarati // prajāpatirvā eṣa yadaṃśuḥ //4// // devāśca vā asurāśca // atha sruvaṃ cājyavilāpanīṃ cādāya // // araṇyoragnī samārohya // keśavasya puruṣasya // āgneyo 'ṣṭākapālaḥ puroḍāśo bhavati //5// asadvā idamagra āsīt I prajāpatiragnirūpāṇyabhyadhyāyat // dvitīyam etadvai devā abruvan // athainamataḥ khanatyeva // parṇakaṣāyaniṣpakvā etā āpo bhavanti // bhūyāṃsi havīṃṣi bhavanti // rukmam pratimucya bibharti vanevāhyetāgnim bibhradityāhuḥ //6// gārhapatyaṃ ceṣyanpalāśaśākhayā vyudūhati // athāto nairṛtīrharanti // cito gārhapatyo bhavati // ātmannagniṃ gṛhṇīte ceṣyan // kūrmamupadadhāti //7// prāṇabhṛta upadadhāti // dvitīyāṃ citimupadadhāti //tṛtīyāṃ citimupadadhāti //caturthīṃ citimupadadhāti //pañcamīṃ citimupadadhāti //nākasada upadadhāti // ṛtavyā upadadhāti // 8// athātaḥ śatarudriyaṃ juhoti // upavasathīye 'hanprātarudita āditye // athāto vaiśvānaraṃ juhoti //athāto rāṣṭrabhṛto juhoti // athātaḥ payovratatāyai //9// agnireṣa purastāccīyate//prajāpatiḥ svargaṃ lokamajigāṃsat//prāṇo gāyatrī // prajāpatiṃ visrastamtasya vā etasyāgneḥ // atha haite'ruṇe //10// saṃvatsaro vai yajñaḥ prajāpatiḥ// trirha vai puruṣo jāyate // vāggha vā etasyāgnihotrasyāgnihotrī // uddālako hāruṇiḥ // urvaśī hāpsarāḥ // bhṛgurha vai vāruṇiḥ // paśubandhena yajate // tadyathā ha vai //11//ayáṃ vaí yajñó yò 'yáṃ pávate samudráṃ vā́ eté prátaranti // yád bā́lā́ke // dīrghasattráṁ ha vā́ etá úpayanti // tád ā́huḥ yád eṣa dīrghasattrí sómo vaí rā́jā́ yajñáḥ prajā́patiḥ // viśvárūpaṃ vaí tvā́ṣṭrám índro 'han // índrasya vaí yátra // etásmā́d vaí yajñā́t púruṣo jā́yate // //12// brahmaudanam pacati // prajāpatirdevebhyo yajñānvyādiśat// prajāpaterakṣyaśvayat // uttamamprajā patirakāmayata // atha prātargotamasya // puruṣo ha nārāyaṇo'kāmayata // brahma vai svayambhu tapo'tapyata // athāsmai śmaśānam kurvanti //13// devā ha vai sattraṃ niṣeduḥ // athāto rohiṇau juhoti // sa vai tṛtīye’Han // dvayā ha prājāpatyāḥ // dṛptabālākirhānūcāno gārgya āsa // janako ha vaideho // janakaṃ ha vaidehaṃ yājñavalkyo jagāma // pūrṇamadaḥ pūrṇamidam śvetaketurha vā āruṇeyaḥ //14// prāśnīputrāt āsurivāsinaḥ prāśnīputra āsurāyaṇādāsurāyaṇa āsurerāsuriryājñavalkyā dyājñavalkya uddālakāduddālako'ruṇādaruṇa upaveśerupaveśiḥ kuśreḥ kuśrirvājaśravaso vājaśravā jihvāvato bādhyogājjihvāvān bādhyogo'sitādvārṣagaṇādasito vārṣagaṇo haritātkaśyapāddharitaḥ kaśyapaḥ śilpātkaśyapācilpaḥ kaśyapaḥ kaśyapānnaidhruveḥ kaśyapo naidhruvirvāco vāgambhiṇyā ambhiṇyādityādādityānīmāni śuklāni yajūṃṣi vājasaneyena yājñavalkyenākhyāyante//15// trayaṃ vā idaṃ nāma rūpaṃ karma teṣāṃ nāmnāṃ vāgityetadeṣāmukthamato hi sarvāṇi nāmānyuttiṣṭhantyetadeṣāṃ sāmaitaddhi sarvairnāmabhiḥ samametadeṣām brahmaitaddhi sarvāṇi nāmāni bibharti //1// atha rūpāṇām cakṣurityetadeṣāmukthamato hi sarvāṇi rūpāṇyuttiṣṭhantyetadeṣāṃ sāmaitaddhi sarvai rūpaiḥ samametadeṣām brahmaitaddhi sarvāṇi rūpāṇi bibhart//I2// atha karmaṇām ātmetyetadeṣāmukthamato hi sarvāṇi karmāṇyuttiṣṭhantyetadeṣāṃ sāmaitaddhi sarvaiḥ karmabhiḥ samametade ṣām brahmaitaddhi sarvāṇi karmāṇi bibharti tadetattrayaṃ sadekamayamātmātmo ekaḥ sannetattrayaṃ tadetadamṛtaṃ satyena cannam prāṇo vā amṛtaṃ nāmarūpe satyaṃ tābhyāmayam prāṇaścannaḥ //3// dṛptabālākirhānūcāno gārgya āsa ápāghám ápa kílviṣam ápa kr̥tyā́m ápo rápaḥ ápāmārga tvám asmád ápa duḥṣvápnyam̐ suva //1// oṃ taṃ ha kaśyapo yājayāṃ cakāra tadapi bhūmiḥ ślokaṃ jagau na mā martyaḥ kaścana dātumarhati viśvakarmanbhauvana manda āsitha// upamaṅkṣyati syā salilasya madhye mṛṣaiṣa te saṅgaraḥ kaśyapāyeti pālāśam bhavati // tena brāhmaṇo 'bhiṣiñcati brāhma vai palāśo brahmaṇaivainametadabhiṣiñcati //1// sárveṣā́ṃ vā́ eṣá védā́nā́ṁ ráso yát sā́ma sárveṣā́m evaìnam etád védā́nā́ṁ rásenā́bhíṣiñcati //// //2// yadveva kalpānjuhoti prāṇā vai kalpā amṛtamu vai prāṇā amṛtenaivainametadabhiṣiñcati //3// teṣāṃ vā ubhayatonamaskārā anye // 'nyataratonamaskārā anye te ha te ghoratarā aśāntatarā ya ubhayato nama skārā ubhayata evainānetadyajñena namaskāreṇa śamayati //1// gandho haivāsya sugandhitejanam // tadyatsugandhitejanam bhavati gandhenaivainametatsamardhayati //1// tvaṃ yaviṣṭha dāśuṣa iti // yajamāno vai dāśvānnṛḥ pāhīti manuṣyā vai naraḥ śṛṇudhī gira iti śṛṇu na imāṃ stutimityetadrakṣā tokamuta tmaneti prajā vai tokaṃ rakṣa prajāṃ cātmānaṃ cetyetat //1// // ityupākarmamantrāḥ // śubhamastu // rāma rāma rāma //

Translation

A TEXT ON PREPARATORY RITES OF VEDIC STUDY //Oṃ Sri Gaṇeṣāya namaḥ // Thus, start the Upākarmamantras // Oṃ Seven Rishis (Seers) are established in the body, these seven protect it with everlasting care. These seven enter the world of him who lies asleep: the two sleepless Gods, assist the soul, keep waking//1// Ṛks of Vaṃśabrāhmaṇa// O Lord, we evoke thee, the lord of troop. We evoke thee, Lord of the beloved ones’. We evoke thee, lord of treasures. I realize thee, free from birth, the upholder of matter that holds the universe in its womb// O Brahman, let there be born in the land the Brahman, illustrious for wisdom of the Vedas; let there be born the Kṣatriya, brave, skilled archer, lancinating the foe with shafts, powerful warrior; the cow giving ample milk; the ox good at carrying; the horse swift in running; skilled woman. May the doer of sacrifice be blessed with sons, conquering, sat in chariot civilized and heroic; may Parjanya send abundant rain according to our need; may our fruit-bearing trees ripen; may accomplishment and preservation of belongings be secured to us//2// O Lord, the protector and Ultimate reality in which physical, astral and casual worlds exist, who pervades the Universe and from which creation happens. O divine effulgence, we meditate upon you. Direct our knowledge in the right direction //3// Seven R̥ṣis (Seers) //4// To the Jātavedas, the fire we pay oblation of Soma juice. May the all-knowing Agni destroy all that is not in our favour? He may defend us by carrying us across all the difficulties of life as the chieftain of a ship leads his ship in sea all through the adversities of the weather //5// Head is the vital energy and Prajapati is the meter. Kṣatram (Royalty) is the vital energy, affording happiness to humanity is the meter; the admirer is the vital energy, the Sovereign Lord is the meter; Viśvakarmā is the vital vigorous, Parameṣthi is the meter; the bull is the vital energy, Vivalam is the meter; Vṛṣṇi is the vital energy, Visalam is the meter; Man is the vital energy, dreamy is the meter; the tiger is the vital energy, undefeatable is the meter; the lion is the vital energy, comprehending is the metre; Paṣṭavad is the vital energy, Br̥hatī is the meter; the ox is the vital energy, Kakup is the meter; the steer is the vital energy , Satobr̥hatī is the meter // The bullock //6// The bullock is the vital energy, Paṅkti is the meter; the milch-cow is the vital energy, Jagatī is the metre; Trayavi is the vital energy, Triṣṭup is the meter; Dityavat is the vital energy, Virāj is the meter; The pañcavī is the vital energy, Gāyatrī is the metre; Trivatsa is the vital energy, Uṣṇik is the meter; Trayavat is the vital energy, anuṣṭup is the meter; the world for Indra //7// Mā is the meter. Pramā is the meter. Pratimā is the meter. Āsrivayas is the meter. Pankti is the meter. Ushnih is the meter. Brihatî is the meter. Anushtup is the meter. Virāj is the meter. Gāyatrî is the meter, Trishtup is the meter. Jagatî is the meter// Prthvi is the meter//8// Prthvi is the meter. Antariksha is thee meter. Dyaus (Heaven) is the meter. Sama (Years) are the meter. Nakshatras are the meter. Vāk is the meter. Manas (Mind) is the meter. Kṛsi (Husbandry) is the meter. Hiranya (Gold) is the meter. Gau (Cow) is the meter. Aja (She-goat) is the meter. Asva (Horse) is the meter//9// Eva is the meter, Varivah is the meter, sambhuh I sthe meter, paribhu is the meter, Aca is the meter, Manas is the meter, Vyah is the meter, Sindhu is the meter, Samudra is the meter, Sarira is the meter, Kakup is the meter Trikakup is the metre, Kavya is the metre, Ankup is the metre, Aksarapankti is the metre, Padapankti is the metre, Vistarapankti is the metre Ksurabhraja is the metre//10// Acchat is the metre, prachchat is the metre, samyat is the metre, viyat is the metre, Brihat is the metre, Rathantaram is the metre, Nikays is the metre, Vivadha is the metre, Girah is the metre, Bhraja is the metre, Samstup is the metre, anustup is the metre, eva is the metre, Varivah is the metre, vayah is the metre, vayaskrt is the metre, visparddhaa is the metre, Visalam is the metre, Chadi is the metre, Durohanam is the metre, Tandram is the metre, Ankanka is the metre //11// This fire is aboriginal, his offspring, Breath, is Bhauvayana. Spring is adobe of Prāṇa. Spring is the cause of Gāyatrī. From the Gayatri comes the Gayatri Chanda (metre), from the Gayatra, the Upamsu, from the Upamsu, the Trivrit, from the Trivṛt, the Rathantara. The seer Vasishtha, by thee taken by Prajāpati, I take vital energy for the creature’s //12// On the right, the Viśvakarmā, his offspring is the mind, Summer sprang from the mind. The Triṣṭup is not related to the summer. From the Triṣṭup originated the Svara. From the Svara, the Antaryama, from the Antaryama the Pañcadaśa, from the Pañcadaśa the Br̥hat originated. The seer Bharadvāja, by thee taken by Prajāpati, I take mental energy for the creatures //13// On the western side is the Viśvavyaca. He is the eye. Rains sprang from the eye. The Jagatī originated from the Rain. From the Jagatī, the Ṛksāma, from the Ṛksāma, the Śukra, from the Śukra, the Saptadasa, from the Saptadasa, the Vairupa originated. The seer Jamadagni, by thee taken by Prajapati, I take the eye for the creatures //14// On the north side, is the Svah (heaven), his offspring is the ear. Autumn originated from the ear. The Anustup originated from Autumn, from the Anustup, the Aida, from the Aida, the Manthi, from the Manthi, the Ekavimsa, from the Ekaviṁśa, the Virāj originated. The seer Viśvāmitra, by thee taken by Prajapati, I take the ear for the creatures //15// on the above, is the intellect; its offspring is the speech. Hemanta originated from the speech. The Pankti originated from hemanta. From the Pankti, the Nidhanavat, from the Nidhanavat, the Āgrayan, from the Agrayana, the Trinava and the Trayastriṁśa, from the Trinava and Trayastriṁśa the Śākvara and the Raivata originated. The seer Visvakarma, by thee taken by Visvakarman, I take speech for the people. See the Indra // 16// The God Agni, the God Vāta, the God Sūrya, the God Moon, the God Vasus, the God Rudras, the God Ādityas, the God Maruts, the God Viśvedevas, the God Brihaspati, the God Indra, the God Varuṇa //17// Let the Madhu and Madhava, two pairs of the spring season, the interrelated concept of Agni, heaven and earth, waters, medicinal herbs and heat be useful to us. May all the fires, having similar vows contributed to my superiority separately. twixt Dyau and Prthvi, with similar thoughts, well-equipped, assemble these two springs. As the Gods follow Indra, with that deity, angiras like, be seated at fixed point//1// May Śukra and Śuchi, two months of the summer seasons, the innermost concept of Agni, may Heaven and Earth, may waters, may the medicinal herbs, may the Agnis, following the exact rule of the nature, contribute to my prosperity. May all the Fires, twixt Dyau and Pṛthvi, with similar thoughts, well-equipped, assemble these two summer seasons. As the Gods follow Indra, with that deity, Aṅgirās like, be seated at Dhruva. //1// May Isha and Ûrja, two seasons of the autumn, the innermost concept of Agni, may Heaven and Earth, may waters, may the medicinal herbs, may the Agnis, following the exact rule of the nature, contribute to my prosperity. May all the Fires, twixt Dyau and Prthvi, with similar thoughts, well-equiped, assemble these two seasons of autumn. As the Gods follow Indra, with that deity, Angiras like, be seated at Dhruva //1// May Nabhas and Nabhasya, two Rainy Seasons, the innermost concept of Agni, may Heaven and Earth, may waters, may the medicinal herbs, may the Agnis, following the exact rule of the nature, contribute to my prosperity. May all the Fires, twixt Dyau and Prthvi, with similar thoughts, well-equipped, assemble these two rainy seasons. As the Gods follow Indra, with that deity, Angiras like, be seated //1// May Sahas and Sahasya, two Winter Seasons, the innermost concept of Agni, may Heaven and Earth, may waters, may the medicinal herbs, may the Agnis, following the exact rule of the nature, contribute to my prosperity. May all the Fires, twixt Dyau and Pṛthvi, with similar thoughts, well-equiped, assemble these two winter seasons. As the Gods follow Indra, with that deity, Angiras like, be seated //1//May Tapa and Tapasya, two Dewy Seasons, the innermost concept of Agni, may Heaven and Earth, may waters, may the medicinal herbs, may the Agnis, following the exact rule of the nature, contribute to my prosperity. May all the Fires, twixt Dyau and Prthvi, with similar thoughts, well-equiped, assemble these two dewy seasons. As the Gods follow Indra, with that deity, Angiras like, be seated //1// Agni with the monosyllabic word, acquired bipeds, so may I acquire those. Vishnu acquired the three worlds with the trisyllabic meter so may I acquire those. Soma acquired the four-footed cattle with quadrisyllabic metre, so may I acquire those// Pusan with five-syllable metre//1// Pushan acquired the five directions with five-syllable meter, so may I win them. Savitṛ acquired the six seasons with the six-syllable mere, so may I acquire them. The Maruts acquired the seven inland animals with the seven-syllable meter, so may I acquire them. Brihaspati acquired the Gayatri with the octosyllabic metre, so may I acquire that // Mitra by nine-syllable metre//2// Mitra acquired the Trivrit Stoma with nine-syllable meter, so may I acquire that. Varuna acquired the Viraj with decasyllabic metre, so may I acquire that. Indra acquired Trishtup meter with hendecasyllabic meter, so may I acquire that. All the Gods acquired Jagati with dodecasyllabic metre, so may I win that //The Vasus by thirteen-syllable metre //3// The Vasus acquired the Thirteenfold Stoma with thirteen-syllable metre, so may I acquire that. The Rudras acquired the fourteen-fold Stoma with the fourteen-syllable meter, so may I acquire that. The Adityas acquired the fifteen-fold Stoma with fifteen-syllable metre, so may I acquire that. Aditi acquired the sixteen-fold Stoma, so may I acquire that. Prajapati acquired the Seventeen-fold Stoma with seventeen-fold meter, so may I acquire that //4// O Nirriti, this is your Share, accept it graciously. Svāha to the last-ward seated Gods whose guide is Agni. Svāha to the South-ward seated Gods whose guide is Yama. Svaha to viśvedeva guided Gods whose seat is west. Svaha to Gods seated in north and guided by Mitra and Varuna or the Marut. Svāhā to the Gods, seated in higher region and guided by Soma) // 5// To Gods who have Agni as their head, whose seat is eastward, Svāhā! To Gods who have Yama as their head, whose seat is southward, Svāhā! To Gods who have Viśvadevas as their heads, whose seat is westward, Svaha! To Gods who have Mitra-Varuna or Marut as their heads and north-seated, Svaha! To Gods who have Soma as their head, high-seated, reverent, Svaha! //6// Undesired creatures, who bite and anguish others. Go towards the east. May Gayatri, Rathantara Sama, Trivr̥t Stoma, the spring season and the treasure of knowledge protect thee? Go towards the South //1// Go towards the South, May Triṣṭup metre, the Brihat Sama, Panchadasa Stoma (fifteen-fold praise song), the summer season, cherish kingship protect thee. Go towards the west //2// Go towards the west. May Jagatī metre, Vairupa Sama, Saptadasa Stoma, rainy season, the store of riches and the people protect thee? //3// Go towards the North. May Anustup metre, Vairaj Sama, Ekavimsa Stoma (twenty-one fold praise song), Autumn season and the rich treasure of fruits protect thee //4// Go towards the Zenith. May Pankti metre, Sākvara and Raivata Sama, Trinava and Trayastrimśa Stoma, both the seasons, i.e. winter and Dews and that treasure protect thee. Cast aside the head of a thief //5// Thou are the component of Agni, chief control of sanctification. The protector of vedas; the Trivrit Stoma. Thou are the component of Indra, the domination of Vishnu. The warrior, the protector; the Pañchadasa Stoma. Thou are the component of the Man-beholders; the mastery of the Divine; the birth-giver, the preserver; the Saptadasa Stoma. Thou are the component of Mitra, the domination of Varuna. Rain of paradise and preserver of wind; the Ekaviṁśa Stoma. Thou are the portion of Vasu //1// Thou are the component of the Vasus, the domination of the Rudras. Preserver Catuṣpat (Quadrupeds), the Chaturvimsa (twenty-four-fold) Stoma. Thou are the component of the Adityas; the domination of the Maruts. The preserver of conception; the Pañchavimsa (twenty-five-fold) Stoma. Thou are the component of Aditi; the domination of Puṣan. Preserver of vigor; the Trinava Stoma. Thou are the component of God Savitā; the domination of Brihaspati. The universal directions are saved; the Chatushtoma Stoma. Component of the Yavas //2// Thou are the component of the Yavas; the domination of the Ayavas. creatures are saved, the Chatuschatvārimsat Stoma. Thou are the component of the Ribhus; the dominance of the Visvedevas. The Being is preserver of; the Trayastrimsa Stoma //3// with one (sacred- speech), he praised and then the Prajapati created the creatures and he was the Almighty Lord. With three (sacred speech), he praised and then the Brihaspati created the Brahmā and he was the Almighty Lord. With five (sacred speech), he praised and then the Lord of the beings created the creatures and he was the Almighty Lord. With seven (sacred speech), he praised and then the seven seers created the creatures and Dhātā was the Almighty Lord //1// with the nine he offers his extolment. The Pitaras were created. Aditi was the Supreme deity. With the ray for veracity, nurture veracity. With betterment by duty, nurture duty. With adopting by paradise nurture paradise. With union by Antarīkṣa, nurture Antarīkṣa. With grain by Earth, nurture Earth. With support by rain, nurture rain. With excellent activity by day, nurture day. By following by night, nurture night. With elucidated butter by the Vasus, nurture Vasus. With perception by the Adityas, nurture the Adityas. With the continuous flow by wealth-nourishment promote wealth. With the approach to wise men for knowledge gain knowledge. With appreciation of herbs gain herbs. With the best by enhancement of powers gain expansion of powers. With the cogitation, accelerate cogitation. With the control of mind and senses by splendor, longevity sustaining food etc. for splendor//2// You are the beginning, for beginning (we meditate upon) you. You are following, for following (we meditate upon) you. You are prosperity for prosperity (we meditate upon) you. You are brilliance, for brilliance (we are meditate upon) you. /|3// You are the Trivrit, for Trivrit. You are Pravrit, for Pravrit. You are Vivrit, for Vivrit. You are Savrit, for Savrit. You are overcoming, for overcoming. You are transition, for you transition. You are ascent, for ascent. You are going out of body for (we praise) you. With vigor as the Lord nurture the vigor. You are the Queen of the eastern region. The brilliant Vasus are your overlords. Agni is holder of the weapons. May the Trivrit Stoma establish thee on earth. The Ājya and Uktha make thee firm for non-agitation. May the Rathantara Sama establish thee in the sky for secure station. May the eldest Rishis expand thee among the deities by component of heaven. May this your lord and sustainer, establish you on the ridge of heaven in the Svargaloka//2// You are the Almighty ruler of the Southern region. The brilliant Rudras are your overlords. Indra is thy warder-off of weapons. May the Pañcadaśa Stoma establish thee on earth. May the Prauga Uktha determine thee firmly. May the Br̥hat Sāma establish thee in the sky. May the eldest Rishis establish thee among the deities by the component of heaven. May this your lord and sustainer, establish you and worshipper on the ridge of heaven in the Svargaloka//2// You are the Almighty ruler of the western region. Tha Adityas are your overlords. Varuṇa (the lawman) is the holder of weapons. May the Saptadaśa Stoma abides thee on earth. May the Marutvatīya Uktha make thee for ono-agitation. The Vairūpa Sama establish thee in the sky for secure station. May the eldest Rishis establish thee among the deities by the component of heaven. May all, this your lord and sustainer, establish you on the ridge of heaven in the Svargaloka… homicide his missile weapon, to them our homage, may they defend us, may they have clemency upon us. We place the one whom we hate and who hates us, in the jaws of these.//9// This one above and below, giver of the wealth. His army conqueror and the well-armed chieftains are Senajit and Susena, and Urvasī and Purvacitti, his Apsaras are. His weapon and special weapon are thundering and lightning. To them we offer our homage. May they defend us, may they have clemency upon us. We place the one whom we hate and who hates us, in the jaws of these.//1// Oṃ, the Puruṣa has thousand heads, a thousand eyes, and a thousand feet. Interpenetrating the earth on every side he transgresses the universe //1// Homage to thy wrath. O’ Rudra! homage to thy weapons, homage to thy arms //1// For supply of food stuffs and vigor, May Lord Savita (the creator), impel thee for the performance of noblest work. May the cows which should never be killed, be with many offspring’s healthy and strong. Offer the share for Indra. May a stealer and a vicious-minded person shall never master you, rich in off-springs, devoid from pain and sickness. May the lord of cattle have ceaseless and numerous of these. Defend thus the cattle of the Sacrificer. //1// purifier of Vasu //1// thee for supply of food stuffs //1// thou are a black-buck dwelling in the screen//2// fire with the wood sticks//3//To this //4// body of Agni //5// by impulse of Lord Savitar to you// 6// for the Lord of speech //7// taken upon by a rule are thou //8// Lord Savitar, speed forward our sacrifice//9// The water Gods //10// tackling first of all //11// Looking at bright//12// I take within me //13// with unbendable site and origin thou are //14// of this, non-diminishing //15// O’ fire! To generated Salute to thee //16// the stone and strength //17// my food and //18// sweet (with the sweet) //19// origin of royal power //20// this (call) of mine //21// splendor are thou // 22// (in the beginning) Hiranyagarbha //23// horse, hornless goat //24// fresh grass with his teeth // 25// Agni and // 26// years, seasons //27// priest worshipping// 28// Ignited and applying//29// Lord Savita //30// thousand headed Puruṣa //31// Only that //32// that in the state of waking //33/34// gone away //35// speech as Ric //36// by impulse of God //37// by impulse of God // 38// Svāhā for the Prāṇa // 39// To be enveloped by the Lord // All to enveloped by the Lord // As to this they articulate, what meter and what divinity are the head of the Agni? The metre Gayatri and Lord Agni are its head //1// what metre and what divinity are its neck? The metre Usnik and the Lord Savitar are its neck //2// what metre and what divinity are its spine? The metre Brhati and God Bṛhaspati are its spine. What metre //3// and what divinity are its wings? The metre Bṛhad and Rathantara and the Gods Dyaus and Pṛthivī are its wings. What metre //4// and what divinity are its waist? The metre Tristubh and Lord Indra are its waist. What metre //5// and what divinity are its hips? The metre Jagati and the deity Aditya are its hips. What metre //6// and what divinity are the vital breaths from where the seed flows? The metre Ati chandas and the deity Prajapati. What metre //7// and what divinity are the below Prana? The metre Yajnayajniya and the deity Vaisvanara are the below Prana. What metre //8// and what divinity are the thighs? The metre Anuṣṭubh and and the deity Viśvedevāh are the thighs. What metre //9// and what divinity are the knees? The metre Paṅkti and the deity Maruts are the knees. What metre //10// and what divinity are the feet? The metre Dvipada and the deity Viṣṇu are the feet. What metre //11// and what divinity are the Pranas (Vital airs)? The metre Vicchandas and the deity Vayu are the Pranas (Vital airs). What metre //12// and what divinity are the less and extra pares? The metre (Nyūnākṣara)and the deity, the water are the less and extra pares. This is the knowledge of the existence and Ātmā constitutes these divinities those enter into the cosmic body. No other prayer is indeed seen here for the attainment of celestial blissfulness //13// Dhira śataparṇeya // salutation to the Brahman //He who is about to take the consecrate, touches water while remaining firm between the ĀhavanĪya and Gārhapatīya fires, with his face turned for the east. (As per ritual system) that man is unclean or impure due to speaking of untruth and for the act of internal purification water is needed. Water is pure he conceives that after becoming sacrificially pure, I will enter into the consecrate. This is the reason why he touches the water //1// Facing towards the Agni, he enters the consecrate // There upon he takes the Kapalas and Agnihotra śruc (ladle) // He now brushes the śruc (spoons) // he enumerates after uttering ‘Him’// he utters his invocation for Pravara // the seasons were wishful to have share in the sacrifice among the divinity // he drives the calves away with a leafy branch// they brought to for Manu in the morning// where he was //1// when he equips from here and there// taken out the Āhavanīya fire, he performs the last-offering // Agnihotra, undoubtedly is the sun// after execution of the Agnihotra, he approaches the fire // In the beginning, Prajāpati alone existed // by the great oblation, the Gods killed Vritra//2// they select a place of sacrifice // he spreads two east-facing black antelope skin at south of the Āhavanīya// He follows seven foot-steps. Certainly, the offering service to the guests is the head of the sacrifice, and the Prayanīya and Udayanīya are its arms // from that place which is the largest principal pillar on the eastern side // verily, the Sadas is his belly // he takes the spade // therewith the Hotā, having sat down on the Hotr̥’s seat // certainly, Prajapati, having created beings, felt evacuated himself // He has the Śukra and Manthi //Having drunk (Soma), and proclaiming we are invited together they stand-up. His mind is savitā// he continue with the sun as oblation // the Aṁsu is the Prajapati //4// the gods and the Asuras // taking the Śruva and the pot for melting butter // having taken up both the fires in two woods// long-haired man// for Agni, there is a cake on eight portions //5// verily, there was non-existent in the beginning// Prajāpati meditated upon Agni’s forms// the gods then proclaimed second thing| he now digs it // that water has been boiled by the juice of the Palāśa tree // lots are the oblations// They say that while wearing this fire at forest he frees and wears Rukma (gold plate) // Let him drive Agni about while keeping him up//6// Being about to establish the Gārhapatya (fire-place), he sweeps with a Palāśa branch// they now take the Nir̥r̥ti// built is the Gārhapatya // he meditates upon self to establish Agni // puts down a tortoise //7// lays down by a Prāṇabhr̥t // he lays down the second stratum // he lays down the third stratum// he lays down the fourth stratum// he lays down the fifth stratum// he lays down the Nakasadas // he lays down the Ritavya //8// he performs the Śatarudrīya oblation //on the day of formulation, early in the morning, when the sun has risen// he then offers the Vaiśvānara oblations //9// he then offers the Rāṣṭrabhṛt oblations // then, as to the taking of milk as only food// in the front place that Agni is thrived // Prajāpati was wishful of going up to the world of heaven // Gāyatrī is Prāṇa // Prajapati, was thrown out of the fire-pan // these two red ones// 10// Saṁvatsara is Yajña Prajāpati// Puruṣa is born thrice// verily, the speech is Agnihotri // Uddālaka, the son of Aruṇa // nymph Urvasī// Bhṛgu, the son of Varuṇa // worships by Pasubandha // even as this// this sacrifice is the same as this blowing // those cross an ocean // O Balaki // enter upon a long sacrificial session// They say that soma, performer of long sacrifice is king and yajña is Prajāpati //Indra slew Tvastṛ’s son, Viśvarūpa// where Indra’s // certainly, from this sacrifice the man is born// (he) cooks the Brahmaudana// Prajāpati designated the sacrifices to the gods // Pragapati's eye swelled//then// Prajapati desired excellent// then in the morning, there is Gotama’s// Purusa Narayana desired // Brahman Svayambhu performed penance// they now do burial for him //13// the gods performed a sacrificial session // now offers the Rauhina// he on the third day // There were two divisions of Prajapati’s sons //There lived a learned man of the Garga family called arrogant Balaki // Janaka, the king of Videha //Yājnavalkya approached Janaka, the king of videha)// That is the whole; the whole is this // Svetaketu, the grandson of Aruna //14// The son of Prasni from Asurayana. Asurayana from Asuri, Asuri from Yajnavalkya, Yājñavalkya from Uddālaka, Uddālaka from Aruṇa, Aruṇa from Upaveśi, Upaveśi from Kusri, Kusri from Vajasravas, Vajasravas from Jihvavat, Jihvavat, the son of Badhyoga, from Asita, the son of Varshagana, Asita, Varshagana, from Hārīta Kaśyapa, Hārīta Kaśyapa from Silpa Kaśyapa, Silpa Kaśyapa from Kaśyapa, the son of Nidhruva, Kaśyapa, the son of Nidhruva, from Vach, Vach from Ambhinī, Ambhinī from the sun, these white Yajus are explained by Yajnavalkya, belonging to the Vājasaneyī school//15// Verily there are three, nāma, rūpa and karma.Of those classes which are in daily use, speech is the source, for from it all names emerge. It is their saman, for it is mutual to all names. It is their Brahman, for it contains all names //1// Next, of forms, the eye is the uktha, for from it all forms emerge. It is their Common saman, for it is common to all forms. It is their Brahman, for it supports all forms //2// Next, of acts, the body is the uktha, from it all acts emerge. It is their saman, for it is common to all acts. It is their Brahman, for it supports all acts. These three together are one-this body; and the body, although one, is these three. This divine entity is covered by accuracy: the vital breath is the divine entity and name and form are accuracy and by them the divine entity is covered. There lived a past of man of the Garga family called majestic Bālāki // 3// O God, drive away from us blunder, sorcery and guiltiness. O Apāmārga, drive the hostile dream away from us. //1// Kaśyapa, who officiated in his sacrifice, and it was pertaining this Earth also sang the verse ‘ no individual can give me away; you are foolish, O Viśvakarman Bhauvana the earth will dip into the water, self-conceited, is this thy anticipate unto Kaśyapa! //1// The Palāśa, stick with that a Brahman sprinkles. The Palāśa tree is related to Brahman. It is with Brahman that he sprinkles him //1// the Sāman is the essence of all the Vedas. He then sanctifies him with the essence of all the Vedas //2// He offers the oblations. The oblations are vital airs and the vital airs are the divine element. With the immortal element he thus sanctify him //3// Salutations to those from both sides and salutation from either side only- who are more adject and turbulent. Salutations. on both sides he thereby appeases them by sacrifice and salutation //1// The aromatic red-grass is his fragrance, hence in that there is aromatic red-grass, there he append him with fragrance, makes him totally //1// O youngest liberal worshipper, the Yajamāna is the sacrifice, and the men are the people, hear thou songs, hear this anthem of praise, and protect thou kin and self, the family means offspring. Thus, defend offspring and himself //1// Thus ends the upākarmamantrāḥ// śubhamastu // Rāma Rāma Rāma//