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Bṛhadāraṇyakopaniṣat
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Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionAdhyāya 1
Click to Expand/Collapse OptionAdhyāya 2
Click to Expand/Collapse OptionAdhyāya 3
Click to Expand/Collapse OptionAdhyāya 4
Click to Expand/Collapse OptionAdhyāya 5
Click to Expand/Collapse OptionAdhyāya 6
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2. O Pûshan, only seer, Yama (judge), Sûrya (sun), son of Pragâpati, spread thy rays and gather them! The light which is thy fairest form, I see it. I am what he is (viz. the person in the sun). 
 
yo ha vai jyeṣṭhaṃ ca śreṣṭhaṃ ca veda jyeṣṭhaś ca śreṣṭhaś ca svānāṃ bhavati | prāṇo vai jyeṣṭhaś ca śreṣṭhaś ca | jyeṣṭhaś ca śreṣṭhaś ca svānāṃ bhavati | api ca yeṣāṃ bubhūṣati | ya evaṃ veda || 
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3. Breath to air and to the immortal! Then this my body ends in ashes. Om! Mind, remember! Remember thy deeds! Mind, remember! Remember thy deeds 1! 
oṃ prāṇo gāyatrītyuktam | kasmātpunaḥ kāraṇātprāṇabhāvo gāyatryā na punarvāgādibhāva iti yasmājjyeṣṭhaśca śreṣṭhaśca prāṇo na vāgādayo jyaiṣṭhyaśraiṣṭhyabhājaḥ | kathaṃ jyeṣṭhatvaṃ śreṣṭhatvaṃ ca prāṇasyoti tannirdidhārayiṣayedamārabhyate | athavokthayajuḥ sāmakṣattrādibhāvaiḥ prāṇasyaivopāsanamabhihitaṃ satsvapyanyeṣu cakṣurādiṣu | tatra hetumātramihā'nantaryeṇa saṃbadhyate | na punaḥ pūrvaśeṣatā | vivakṣitaṃ tu khilatvādasya kāṇḍasya pūrvatra yadanuktaṃ viśiṣṭaphalaṃ prāṇaviṣayamupāsanaṃ tadvaktavyamiti | yaḥ kaściddha vā ityāvadhāraṇarchai | yo jyeṣṭhaśreṣṭhaguṇaṃ vakṣyamāṇaṃ yo vedāsau bhavatyeva jyeṣṭhaśca śreṣṭhaśca | evaṃ phalena pralobhitaḥ sanpraśnāyāmukhībhūtastasmai cā'ha-prāṇo vai jyeṣṭhaśca śreṣṭhaśceti | kathaṃ punaravagamyate prāṇo jyeṣṭhaśca śreṣṭhaśceti | yasmānniṣekakāla eva śukraśoṇitasaṃmbandhaḥ prāṇādikalāpasyāviśiṣṭaḥ | tathāpi nāprāṇaṃ śukraṃ virohatīti prathamo vṛttilābhaḥ prāṇasya cakṣurādibhyaḥ | ataḥ jyeṣṭho vayasā prāṇaḥ | niṣekakāladārabhya garbhaṃ puṣyati prāṇaḥ | prāṇe hi labdhavṛttau paścāccakṣurādīnāṃ vṛttilābhaḥ | atoyuktaṃ prāṇasya jyeṣṭhatvaṃ cakṣurādiṣu | bhavati tu kaścitkule jyeṣṭho guṇahīnatvāttu na śreṣṭhaḥ | madhyamaḥ kaniṣṭho vā guṇāḍhyatvādbhavecchreṣṭho na jyeṣṭhaḥ | na tu tathehetyāha-prāṇa eva tu jyeṣṭhaśca śreṣṭhaśca | kathaṃ punaḥ śraiṣṭhyamavagamyate prāṇasya tadiha saṃvādenadarśayiṣyāmaḥ | sarvathāpi tu prāṇaṃ jyeṣṭhaśreṣṭhaguṇaṃ yo vedopāste sa svānāṃ jñātīnāṃ jyeṣṭhaśca śreṣṭhaśca bhavati |
jyeṣṭhaśreṣṭhaguṇopāsanasāmarthyātsvavyatirekeṇāpi ca yeṣāṃ madhye jyeṣṭhaśca śreṣṭhaśca bhaviṣyāmīti bubhūṣati bhavitumicchati teṣāmapi jyeṣṭhaśreṣṭhaprāṇadarśī jyeṣṭhaśca śreṣṭhaśca bhavati |
nanu vayenimittaṃ jyeṣṭhatvaṃ tadicchātaḥ kathaṃ bhavatītyucyate |
naiṣa doṣaḥ |
prāṇavadvṛttilābhasyaiva jyeṣṭhatvasya vivakṣitatvāt || 1 || 
yo ha vai pratiṣṭhāṃ veda pratitiṣṭhati same | pratitiṣṭhati durge | cakṣur vai pratiṣṭhā | cakṣuṣā hi same ca durge ca pratitiṣṭhati | pratitiṣṭhati same pratitiṣṭhati durge | ya evaṃ veda || 
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4. Agni, lead us on to wealth (beatitude) by a good path, thou, O God, who knowest all things! Keep far from us crooked evil, and we shall offer thee the fullest praise! (Rv. I, 189, 1.) 
yo ha vai vasiṣṭhāṃ veda vasiṣṭhaḥ svānāṃ bhavati | taddarśanānurūpeṇa phalam | yeṣāṃ ca jñātivyatirekeṇa vasiṣṭho bhavitumicchati teṣāṃ ca vasiṣṭho bhavati | ucyatāṃ tarhi kāsau vasiṣṭheti | vāgvai vasiṣṭhā | vāsayatyatiśayena vaste veti vasiṣṭhā |
vāggmino hi dhanavanto vasantyatiśayena |
ācchādanārthasya vā vaservasiṣṭhā |
abhibhavanti hi vācā vāggmino 'nyān |
tena vasiṣṭhaguṇavatparijñānādvasiṣṭhaguṇo bhavatīti darśanānurūpaṃ phalam || 2 || 
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 || 
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SIXTH ADHYÂYA. 
yo ha vai pratiṣṭhāṃ veda pratitiṣṭhatyanayeti pratiṣṭhā tāṃ pratiṣṭhāṃ pratiṣṭhāguṇavatīṃ yo veda tasyaitatphalaṃ pratitiṣṭhati same deśe kāle ca | tathā durge viṣame ca durgamane ca deśe durbhikṣādau vā kāle viṣame |
yadyevamucyatāṃ kāsau pratiṣṭhā |
cakṣurvai pratiṣṭhā |
kathaṃ cakṣuṣaḥ pratiṣṭhātvamityāha-cakṣuṣā hi same ca durge dṛṣṭavā pratitiṣṭhati |
ato 'nurūpaṃ phalaṃ pratitiṣṭhati same pratitiṣṭhati durge ya evaṃ vedeti || 3 || 
yo ha vā āyatanaṃ vedāyatanaṃ svānāṃ bhavaty āyatanaṃ janānām | mano vā āyatanam | āyatanaṃ svānāṃ bhavaty āyatanaṃ janānām | ya evaṃ veda || 
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FIRST BRÂHMANA
1. Harih, Om. He who knows the first and the best, becomes himself the first and the best among his people. Breath is indeed the first and the best. He who knows this, becomes the first and the best among his people, and among whomsoever he wishes to be so. 
yo ha vai sampadaṃ veda sampadguṇayuktaṃ yo veda tasyaitatphalamasmai viduṣe saṃpadyate ha | kim | yaṃ kāmaṃ kāmayate sa kāmaḥ | kiṃ punaḥ saṃpadguṇakam | śrotraṃ vai saṃpat | kathaṃ punaḥ śrotrasya saṃpadguṇatvamiti |
ucyate-śrotre sati hi yasmātsarve vedā abhisampannāḥ śrotrendriyavato 'dhyeyatvāt |
vedavihitakarmāyattāśca kāmāstasmācchrotraṃ saṃpat |
ato vijñānānurūpaṃ phalam |
saṃ hāsmai padyate yaṃ kāmaṃ kāmayate ya evaṃ veda || 4 || 
yo ha vai prajātiṃ veda prajāyate ha prajayā paśubhiḥ | reto vai prajātiḥ | prajāyate ha prajayā paśubhiḥ | ya evaṃ veda || 
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2. He who knows the richest, becomes himself the richest among his people. Speech is the richest. He who knows this, becomes the richest among his people, and among whomsoever he wishes to be so. 
yo ha vā āyatanaṃ veda | āyatanamāśrayastadyo vedā'yatanaṃ svānāṃ bhavatyāyatanaṃ janānāmanyeṣāmapi | kiṃ punastadāyatanamiti | ucyate-mano vā āyatanamāśraya indriyāṇāṃ viṣayāṇāṃ ca |
manaāśritā hi viṣayā ātmano bhogyatvaṃ pratipadyante |
manaḥsaṃkalpavaśāni cendriyāṇi pravartante nivartante ca |
ato mana āyatanamindriyāṇām |
ato darśanānurūpeṇa phalamāyatanaṃ svānāṃ bhavatyāyatanaṃ janānāṃ ya evaṃ veda || 5 || 
te heme prāṇā ahaṃśreyase vivadamānā brahma jagmuḥ | tad dhocuḥ -- ko no vasiṣṭha iti | tad dhovāca -- yasmin va utkrānta idaṃ śarīraṃ pāpiyo manyate sa vo vasiṣṭha iti || 
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3. He who knows the firm rest, becomes himself firm on even and uneven ground. The eye indeed is the firm rest, for by means of the eye a man stands firm on even and uneven ground. He who knows this, stands firm on even and uneven ground. 
yo ha vai prajātiṃ veda prajāyate ha prajayā paśubhiśca sampanno bhavati |
reto vai prajātiḥ |
retasā prajananendriyamupalakṣyate |
tadvijñānānurūpaṃ phalaṃ prajāyate ha prajayā paśubhirya evaṃ veda || 6 || 
vāg ghoccakrāma | sā saṃvatsaraṃ proṣyāgatyovāca -- katham aśakata mad ṛte jīvitum iti | te hocuḥ -- yathākalā avadanto vācā prāṇantaḥ prāṇena paśyantaś cakṣuṣā śṛṇvantaḥ śrotreṇa vidvāṃso manasā prajāyamānā retasaivam ajīviṣmeti | praviveśa ha vāk || 
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4. He who knows success, whatever desire he desires, it succeeds to him. The ear indeed is success. For in the ear are all these Vedas successful. He who knows this, whatever desire he desires, it succeeds to him. 
te heme prāṇā vāgādayo 'haṃśreyase 'haṃ śreyānityetasmai prayojanāya vivadamānā biruddhaṃ vadamānā brahma jagmurbrahma gatavanto brahmaśabdavācyaṃ prajāpati gatvā ca tadbrahma hocuruktavantaḥ | ko no 'smākaṃ madhye vasiṣṭhaḥ ko 'smākaṃ madhye vasati ca vāsayati ca |
tadbrahma taiḥ pṛṣṭaṃ saddhovācoktavadyasminvo yuṣmākaṃ madhya utkrānte nirgate śarīrādidaṃ śarīraṃ pūrvasmādatiśayena pāpīyaḥ pāpataraṃ manyate lokaḥ |
śarīraṃ hi nāmānekāśucisaṃdhātatvājjīvato 'pi pāpameva tato 'pi kaṣṭataraṃ yasminnutkrānte bhavati |
vairāgyārthamidamucyate-pāpīya iti |
sa vo yuṣmākaṃ madhye vasiṣṭho bhaviṣyati jānannapi vasiṣṭhaṃ prajāpatirtovācāyaṃ vasiṣṭha itītareṣāmapriyaparihārāya || 7 || 
cakṣur hoccakrāma | tat saṃvatsaraṃ proṣyāgatyovāca -- katham aśakata mad ṛte jīvitum iti | te hocuḥ -- yathāndhā apaśyantaś cakṣuṣā prāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa vidvāṃso manasā prajāyamānā retasaivam ajīviṣmeti | praviveśa ha cakṣuḥ || 
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5. He who knows the home, becomes a home of his own people, a home of all men. The mind indeed is the home. He who knows this, becomes a home of his own people and a home of all men. 
ta evamuktā brahmaṇā prāṇā ātmano vīryaparīkṣaṇāya krameṇoccakramuḥ |
tatra vāgeva prathamaṃ hāsmāccharīrāduccakrāmotkrāntavatī |
sā cotkramya saṃvatsaraṃ proṣya proṣitā bhūtvā punarāgatyovāca-kathamaśakata śaktavanto yūyaṃ madṛte māṃ vinā jīvitumiti |
ta evamuktā ūcuryathā loke 'kalā mūkā avadanto vācā prāṇantaḥ prāṇanavyāpāraṃ kurvantaḥ prāṇena paśyanto darśanavyāpāraṃ cakṣuṣā kurvantastathā śṛṇvantaḥ śrotreṇa vidvāṃso manasā kāryākāryādiviṣayaṃ prajāyamānā retasā putrānutpādayanta evamajīviṣma vayamityevaṃ prāṇairdattottarā vāgātmano 'sminnavasiṣṭhatvaṃ buddhvā praviveśa ha vāk || 8 || 
śrotraṃ hoccakrāma | tat saṃvatsaraṃ proṣyāgatyovāca -- katham aśakata mad ṛte jīvitum iti | te hocuḥ -- yathā badhirā aśṛṇvantaḥ śrotreṇa prāṇantaḥ prāṇena vadanto vācā paśyantaś cakṣuṣā vidvāṃso manasā prajāyamānā retasaivam ajīviṣmeti | praviveśa ha śrotram || 
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6. He who knows generation, becomes rich in offspring and cattle. Seed indeed is generation. He who knows this, becomes rich in offspring and cattle. 
 
mano hoccakrāma | tat saṃvatsaraṃ proṣyāgatyovāca -- katham aśakata mad ṛte jīvitum iti | te hocuḥ -- yathā mugdhā avidvāṃso manasā prāṇantaḥ prāṇena vadanto vācā paśyantaś cakṣuṣā śṛṇvantaḥ śrotreṇa prajāyamānā retasaivam ajīviṣmeti | praviveśa ha manaḥ || 
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7. These Prânas (senses), when quarrelling together as to who was the best, went to Brahman and said: 'Who is the richest of us?' He replied: 'He by whose departure this body seems worst, he is the richest.' 
 
reto hoccakrāma | tat saṃvatsaraṃ proṣyāgatyovāca -- katham aśakata mad ṛte jīvitum iti | te hocuḥ -- yathā klībā aprajāyamānā retāsā prāṇantaḥ prāṇena vadanto vācā paśyantaś cakṣuṣā śṛṇvantaḥ śrotreṇa vidvāṃso manasaivam ajīviṣmeti | praviveśa ha retaḥ || 
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8. The tongue (speech) departed, and having been absent for a year, it came back and said: 'How have you been able to live without me?' They replied: 'Like unto people, not speaking with the tongue, but breathing with breath, seeing with the eye, hearing with the ear, knowing with the mind, generating with seed. Thus we have lived.' Then speech entered in. 
tathā cakṣurheccakrāmetyādi pūrvavat |
śrotraṃ manaḥ prajātirita ||9-12 || 
atha ha prāṇa utkramiṣyan yathā mahāsuhayaḥ saindhavaḥ paḍvīśaśaṅkhūnt saṃvṛhed evaṃ haivemān prāṇānt saṃvavarha | te hocuḥ -- mā bhagava utkramīḥ | na vai śakṣyāmas tvad ṛte jīvitum iti | tasyo me baliṃ kuruteti | tatheti || 
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9. The eye (sight) departed, and having been absent for a year, it came back and said: 'How have you been able to live without me?' They replied: 'Like blind people, not seeing with the eye, but breathing with the breath, speaking with the tongue, hearing with the ear, knowing with the mind, generating with seed. Thus we have lived.' Then the eye entered in. 
atha ha prāṇa utkramiṣyannutkramamaṃ kariṣyaṃstadānīmeva svasthānātpracalitā vāgādayaḥ | kimivetyāha-yathā loke mahāṃścāsau suhayaśca mahāsuhayaḥ śobhano hayo lakṣaṇopeto mahānparimāṇataḥ sindhudeśe bhavaḥ saindhavo 'bhijanataḥ paḍvīśaśaṅkūnpādabandhanaśaṅkūnpaḍvīśāśca te śaṅkavaśca tān saṃvṛhedudyacchedyugapadutkhanedaśvāroha ārūḍhe parīkṣaṇāya | evaṃ haivemānvāgādīnprāṇānsaṃvavarhedyatavānsvasthānādbhraṃśitavān | te vāgādayo hocurhe bhagavo bhagavanmotkramīryasmānnavai śakṣyāmastvadṛte tvāṃ vinā jīvitumiti | yadyevaṃ mama śreṣṭhatā vijñātā bhavadbhirahamatra śreṣṭhastasya u me mama baliṃ karaṃ kuruta karaṃ prayacchateti | ayaṃ ca prāṇasamvādaḥ kalpito viduṣaḥ śreṣṭhaparīkṣaṇaprakāropadeśaḥ | anena hi prakāreṇa vidvānko nu khalvatra śreṣṭha iti parīkṣaṇaṃ karoti |
sa eṣa parīkṣaṇaprakāraḥ samvādabhūtaḥ kathyate |
na hyanyathā saṃhatyakāriṇāṃ satāmeṣāmañjasaiva saṃvatsaramātramevaikaikasya nirgamanādyupapadyate |
tasmādvidvānevānena prakāreṇa vicārayati vāgādīnāṃ pradhānabubhutsurupāsanāya |
baliṃ prārthitāḥ santaḥ prāṇāstatheti pratijñātavantaḥ || 13 || 
sā ha vāg uvāca -- yad vā ahaṃ vasiṣṭhāsmi tvaṃ tad vasiṣṭho 'sīti | yad vā ahaṃ pratiṣṭhāsmi tvaṃ tat pratiṣṭho 'sīti cakṣuḥ | yad vā ahaṃ saṃpad asmi tvaṃ tat saṃpad asīti śrotram | yad vā aham āyatanam asmi tvaṃ tad āyatanam asīti manaḥ | yad vā ahaṃ prajātir asmi tvaṃ tat prajātir asīti retaḥ | tasyo me kim annaṃ kiṃ vāsa iti | yad idaṃ kiñcā śvabhya ā kṛmibhya ā kīṭapataṅgebhyas tat te 'nnam | āpo vāsa iti | na ha vā asyānannaṃ jagdhaṃ bhavati nānannaṃ pratigṛhītaṃ ya evam etad anasyānnaṃ veda | tad vidvāṃsaḥ śrotriyā aśiṣyanta ācāmanty aśitvācāmanti | etam eva tad annam anagnaṃ kurvanto manyante || 
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10. The ear (hearing) departed, and having been absent for a year, it came back and said: 'How have you been able to live without me?' They replied: 'Like deaf people, not hearing with the ear, 
sā ha vākprathamaṃ balidānāya pravṛttā ha kilovācoktavatī yadvā ahaṃ vasiṣṭhāsmi yanmama vasiṣṭhatvaṃ tattavaiva tena vasiṣṭhaguṇena tvaṃ tadvasiṣṭho 'sīti | yadvā ahaṃ pratiṣṭhāsmi tvaṃ tatpratiṣṭho 'si yā mama pratiṣṭhā sā tvamasīti | cakṣuḥ | samānamanyat | sampadāyatanaprajātitvagiṇānkrameṇa samarpitavantaḥ | yadyevaṃ sādhu baliṃ dattavanto bhavanto brūta tasya u ma evaṅguṇaviśiṣṭasya kimannaṃ kiṃ vāsa iti | āhuritare-yadidaṃ loke kiñca kiñcidannaṃ nāmāpyā śvabhya ā kṛmibhya ā kīṭapataṅgebhyaḥ | yacca śvānnaṃ kṛbhyannaṃ kīṭapataṅgānnaṃ ca tena saha sarvameva yatkiñcitprāṇibhiradyamānamannaṃ tatsarvaṃ tavānnaṃ sarvaṃ prāṇasyānnamiti dṛṣṭiratra vidhīyate | kecitu sarvabhakṣaṇe doṣābhāvaṃ vadanti prāṇānnavidaḥ | tadasat | śāsrāntareṇa pratiṣiddhatvāt | tenāsya vikalpa iti cet | na | avidhāyakatvāt | na ha vā asyānannaṃ jagdhaṃ bhavatīti sarvaṃ prāṇasyānnamityetasya vijñānasya vihitasya stutyarthametat | tenaikavākyatāpatteḥ | na tu śāsrāntaravihitasya bādhane sāmarthyamanyaparatvādasya | prāṇamātrasya sarvamannamityetaddarśanamihi vidhitsitaṃ na tu sarvaṃ bhakṣayediti | yattu sarvabhakṣaṇe doṣābhāvajñānaṃ sanmithyaiva pramāṇābhāvāt | viduṣaḥ prāṇatvātsarvānnopapatteḥ sāmarthyādadoṣa eveti cet | na | aśeṣānnatvānupapatteḥ | satyaṃ yadyapi vidvānprāṇo yena kāryatakaraṇasaṃghātena viśiṣṭasya vidvattā tena kāryakaraṇasaṃghātena kṛmikīṭadevādyaśeṣānnabhakṣaṇaṃ nopapadyate | tena tatrāśeṣānnabhakṣaṇe doṣābhāvajñāpanamanarthakam | aprāptatvādaśeṣānnabhakṣaṇadoṣasya | nanu prāṇaḥ sanbhakṣayatyeva kṛmikīṭādyannamapi | bāḍham | kintu na tadviṣayaḥ pratiṣedho 'sti | tasmāddaivaraktaṃ kiṃśukaṃ tatra doṣābhāvaḥ | atastadrūpeṇa doṣābhāvajñāpanamanarthakam | aprāptatvādaśeṣānnabhakṣaṇadeṣasya | yena tu kāryakaraṇasaṃghātasambandhena pratiṣedhaḥ kriyate tatsambandhena tviha naiva pratiprasavo 'sti | tasmāttatpratiṣedhātikrame doṣa eva syādanyaviṣayatvānna ha vā ityādeḥ | na ca brāhmaṇādiśarīrasya sarvānnatvadarśanamiha vidhīyate kintu prāṇamātrasyaiva | yathā ca sāmānyena sarvānnasya prāṇasya kiñcidannajātaṃ kasyacijjīvanahetuḥ | yathā viṣaṃ viṣajasya krimestadevānyasya prāṇānnamapi saddṛṣṭameva doṣamutpādayati maraṇādilakṣaṇam | tathā sarvānnasyāpi prāṇasya pratiṣiddhānnabhakṣaṇe brāhmaṇatvādidehasaṃbandhāddoṣa eva syāt | tasmānmithyājñānamevābhakṣyabhakṣaṇe doṣābhāvajñānam | āpo vāsa ityāpo bhakṣamāṇā vāsaḥsthānīyāstava | atra ca prāṇasyā'po vāsa ityetaddarśanaṃ vidhīyate | na tu vāsaḥkārye āpo viniyoktuṃ śakyāḥ | tasmādyathāprāpte 'bbhakṣaṇe darśanamātraṃ kartavyam | na ha vā asya sarvaṃ prāṇasyānnamityevaṃvido 'nannamanadanīyaṃ jagdhaṃ bhuktaṃ na bhavati ha | yadyapyanenānadanīyaṃ bhuktamadanīyameva bhuktaṃ syānna tu tatkṛtadoṣeṇa lipyata ityetadvidyāstutirityavocāma | tathā nānannaṃ pratigṛhītaṃ yadyapyapratighrāhyaṃ hastyādi pratigṛhītaṃ syāttadapyannameva pratigrāhyaṃ syāttatrāpyapratigrāhyapratigrahadoṣeṇa na lipyata iti stutyarthameva ya evametadanasya prāṇasyānnaṃ veda | phalaṃ tu prāṇātmabhāva eva na tvetatphalābhiprāyeṇa kiṃ tarhi stutyabhiprāyeṇeti | nanvetadeva phalaṃ kasmānna bhavati | na prāṇātmadarśinaḥ prāṇātmabhāva eva phalam | tatra ca prāṇātmabhūtasya sarvātmano 'nadanīyamapyādyameva | tathāpratigrāhyamapi pratigrāhyameveti yathāprāptamevopādāya vidyā stūyate | ato naiva phalavidhisarūpatā vākyasya | yasmādāpo vāsaḥ prāṇasya tasmādvidvāṃso brāhmaṇāḥ śrotriyā adhītavedā aśiṣyanto bhokṣyamāṇā ācāmantyapo 'śitvā'cāmanti bhuktyā cottarakālamapo bhakṣayanti | tatra teṣāmācāmatāṃ ko 'bhiprāya ityāha-etamevānaṃ prāṇamanagnaṃ kurvanto manyante | asti caitadyoyasmai vāso dadāti sa tamanagnaṃ karomīti hi manyate | prāṇasya cā'po vāsa iti hyuktam | yadapaḥ pibāmi tatprāṇasya vāso dadāmīti vijñānaṃ kartavyamityevamarthametat | nanu bhokṣyamāṇo bhuktavāṃśca prayato bhaviṣyāmītyācāmati | tatra ca prāṇasyānagnatākaraṇārthatve ca dvikāryatā'camanasya syāt | na ca kāryadvayamācamanasyaikasya yuktam | yadi prāyatyārthaṃ nānagnatārthamathānagnatārthaṃ na prāyatyārtham | yasmādevaṃ tasmāddvitīyamācamanāntaraṃ prāṇasyānagnatākaraṇāya bhavatu | na | kriyādvitvopapatteḥ | dve hyete kriye bhotryamāṇasya bhuktavataśca yadācamanaṃ smṛtivihitaṃ tatprāyatyārthaṃ bhavati | kriyāmātrameva na tu tatra prāyatyaṃ darśanādyapekṣate |
tatra cā'camanāṅgabhūtāsvapsu vāsovijñānaṃ prāṇasyetikartavyatayā codyate na tu tasminkriyamāṇa ācamanasya prāyatyarthatā vādhyate kriyāntaratvādācamanasya |
tasmādbhokṣyamāṇasya bhuktavataśca yadācamanaṃ tatrā |
āpo vāsaḥ prāṇasyeti darśanamātraṃ vidhīyate |
aprāptatvādanyataḥ || 14 ||
iti bṛhadāraṇyakopaniṣadi ṣaṣṭhādhyāyasya prathamaṃ brāhmaṇam || 1 || 
śvetaketur vā āruṇeyaḥ pancālānāṃ pariṣadam ājagāma | sa ājagāma jaivaliṃ pravāhaṇaṃ paricārayamāṇam | tam udīkṣyābhyuvāda kumārā3 iti | sa bho3 iti pratiśuśrāva | anuśiṣṭo nv asi pitreti | om iti hovāca || 
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1. SECOND BRÂHMANA
Svetaketu Âruneya went to the settlement of the Pañkâlas. He came near to Pravâhana Gaivali, who was walking about (surrounded by his men). As soon as he (the king) saw him, he said: 'My boy!' Svetaketu replied: 'Sir!' Then the king said: 'Have you been taught by your father!' 'Yes,' he replied. 
śvetaketurha vā āruṇeyaḥ ityasya saṃbandhaḥ | khilādhikāro 'yaṃ tatra yadanuktaṃ taducyate | saptamādhyāyānte jñānakarmasamuccayakāriṇāgnermārgayācanaṃ kṛtam-agne naya supatheti | tatrānekeṣāṃ pathāṃ sadbhāvo mantreṇa sāmarthyātpradarśitaḥ | supatheti viśeṣaṇāt | panthānaśca kṛtavipākapratipattimārgāḥ | vakṣyati ca yatkṛtvetyādi | tatra ca kati karmavipākapratipattimārgā iti sarvasaṃsāragatyupasaṃhārārtho 'yamārambhaḥ | etāvatī hi saṃsāragatiḥ | etāvānkarmaṇo vipākaḥ svābhāvikasya śāsrīyasya ca savijñānasyeti | yadyapi dvayā ha prājāpatyā ityatra svābhāvikaḥ pāpmā sūcitaḥ | na ca tasyedaṃ kāryamiti vipākaḥ pradarśitaḥ | śāsrīyasyaiva tu vipākaḥ pradarśitastryannātmapratipattyantena | brahmavidyārambhe tadvairāgyasya vivakṣitatvāt | tatrāpi kevalena karmaṇā pitṛloko vidyayā vidyāsaṃyuktena ca karmaṇā devaloka ityuktam | tatra kena mārgeṇa pitṛlokaṃ pratipadyate kena vā devalokamiti noktam | tacceha khilaprakaraṇe 'śeṣato vaktavyamityata ārabhyate | ante ca sarvopasaṃhāraḥ śāsrasyeṣṭaḥ | api caitāvadamṛtatvamityuktaṃ na karmaṇo 'mṛtatvāśāstīti ca tatra heturnoktastadarthaścāyamārambhaḥ | yasmādiyaṃ karmaṇo gatirna nitye 'mṛtatve vyāpāro 'sti tasmādetāvadevāmṛtatvasādhanamiti sāmarthyāddhetutvaṃ saṃpadyate | api coktamagnihotre na tvevainayostvamutkrātiṃ na gatiṃ na pratiṣṭhāṃ na tṛptiṃ na punarāvṛtiṃ na lokaṃ pratyutthāyinaṃ vettheti | tatra prativacane te vā ete āhutī hute utkrāmata ityādinā āhuteḥ kāryamuktam | taccaitatkarturāhutilakṣaṇasya karmaṇaḥ phalam | na hi kartāramanāśrityā'hutilakṣaṇasya karmaṇaḥ svātantryeṇotkrāntyādikāryārambha upapadyate | kartrarthatvātkarmaṇaḥ kāryārambhasya | sādhanāśrayatvācca karmaṇaḥ | tatrāgnihotrastutyarthatvādagnihotrasyaiva kāryamityuktaṃ ṣaṭ prakāramapi | iha tu tadeva kartuḥ phalamityupadiśyate | ṣaṭprakāramapi karmaphalavijñānasya vivakṣitatvāt | taddvāreṇa ca pañcāgnidarśanamihottaramārgapratipattisādhanaṃ vidhitsitam | evamaśeṣasaṃsāragatyupasaṃhāraḥ | karmakāṇḍasyaiṣā niṣṭhetyetaddvayaṃ didarśayiṣurākhyāyikāṃ praṇayati | śvetaketurnāmato 'ruṇasyāpatyamāruṇistasyāpatyamāruṇeyaḥ | haśabda aitihyārthaḥ | vai niścayārthaḥ | pitrānuśiṣṭaḥ sannātmano yaśaḥprathanāya pañcālānāṃ pariṣadamāgatya jitvā rājño 'pi pariṣadaṃ jeṣyāmīti garveṇa sa ājagāma | jīvalasyāpatyaṃ jevaliṃ pañcālarājaṃ pravāhaṇanāmānaṃsvabhṛtyaiḥ paricārayamāṇamātmanaḥ paricaraṇaṃ kārayantamityetat | sa rājā pūrvameva tasya vidyābhimānagarvaṃ śrutvā vinetavyo 'yamiti matvā tamudīkṣyotprekṣyā'gatamātramevābhyuvādābhyuktavānkumārā3iti saṃbodhya | bhartsanārthā plutiḥ |
evamuktaḥ sa pratiśuśrāva bho3iti |
bho3ityapratirūpamapi kṣattriyaṃ pratyuktavānkruddhaḥ san |
anuśiṣṭo 'nuśāsito 'si bhavasi kiṃ pitretyuvāca rājā |
pratyāhetara oṃmiti bāḍhamanuśiṣṭo 'smi pṛccha yadi saṃśayaste || 1 || 
vettha yathemāḥ prajāḥ prayatyo vipratipadyantā3 iti | neti hovāca | vettho yathemaṃ lokaṃ punar āpadyantā3 iti | neti haivovāca | vettho yathāsau loka evaṃ bahubhiḥ punaḥ punaḥ prayadbhir na saṃpūryatā3 iti | neti haivovāca | vettho yatithyām āhutyāṃ hutāyām āpaḥ puruṣavāco bhūtvā samutthāya vadantī3 iti | neti haivovāca | vettho devayānasya vā pathaḥ pratipadaṃ pitṛyāṇasya vā | yat kṛtvā devayānaṃ vā panthānaṃ pratipadyante pitṛyāṇaṃ vā | api hi na ṛṣer vacaḥ śrutaṃ -- dve sṛtī aśṛṇavaṃ pitṝṇām ahaṃ devānām uta martyānām | tābhyām idaṃ viśvam ejat sameti yad antarā pitaraṃ mātaraṃ ceti | nāham ata ekaṃ cana vedeti hovāca || 
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2. The king said: 'Do you know how men, when they depart from here, separate from each other?' 'No,' he replied. 'Do you know how they come back to this world?' 'No,' he replied. 'Do you know how that world does never become full with the many who again and again depart thither?' 'No,' he replied. 'Do you know at the offering of which libation the waters become endowed with a human voice and rise and speak?' 'No,' he replied. 'Do you know the access to the path leading to the Devas and to the path leading to the Fathers, i.e. by what deeds men gain access to the path leading to the Devas or to that leading to the Fathers? For we have heard even the saying of a Rishi: "I heard of two paths for men, one leading to the Fathers, the other leading to the Devas. On those paths all that lives moves on, whatever there is between father (sky) and mother (earth)."' Svetaketu said: 'I do not know even one of all these questions.' 
yadyevaṃ vettha vijānāsi kiṃ yathā yena prakāreṇemāḥ prajāḥ prasiddhāḥ prayatyo mriyamāṇā vipratipadyantā3iti vipratipadyante vicāraṇārthā plutiḥ | samānena mārgeṇa gacchantīnāṃ mārgadvaividhyaṃ yatra kāścitprajā anyena mārgeṇa gacchanti kāścidanyeneti vipratipattiḥ | yathā tāḥ prajā vipratipadyante tatkiṃ vetthetyarthaḥ | neti hovācetaraḥ | tarhi vettha u yathemaṃ lokaṃ punarāpadyantā3iti punarāpadyante yathā punarāgacchantīmaṃ lokam | neti haivovāca śvetaketuḥ | vettho yathāsau lokaḥ evaṃ prasiddhena nyāyena punaḥ punarasakṛtprayadbhirmariyamāṇairyathāyena prakāreṇa na saṃpūryatā3iti na saṃpūryate 'sau lokastatkiṃ vettha | neti haivovāca | vettho yatithyāṃ yatsaṃkhyākāyāmāhutyāmāhutau hutāyāmāpaḥ puruṣavācaḥ puruṣasya yā vāksaiva yāsāṃ vāktāḥ puruṣavāco bhūtvā puruṣaśabdavācyā vā bhūtvā | yadā puruṣākārapariṇatāstadā puruṣavāco bhavanti | samutthāya samyagutthāyodbhūtāḥ satyo vadantī3iti | neti haivovāca | puruṣākārapariṇatāstadā puruṣavāco bhavanti | samutthāya samyagutthāyodbhūtāḥ satyo vadantī3iti | neti haivovāca | yadyevaṃ vettha u devayānasya patho mārgasya pratipadaṃ pratipadyate yena sā pratipattāṃ pratipadaṃ pitṛyāṇasya vā pratipadaṃ pratipacchabdavācyamarthamāha | yatkarma kṛtvā yathāviśiṣṭaṃ karma kṛtvetyarthaḥ | devayānaṃ vā panthānaṃ mārgaṃ pratipadyante pitṛyāṇaṃ vā yatkarma kṛtvā pratidyante tatkarma pratipadicyate tāṃ pratipadaṃ kiṃ vettha devalokapitṛlokapratipattisādhanaṃ kiṃ vetthetyarthaḥ | apyatrāsyārthasya prakāśakamṛṣermantrasya vaco vākyaṃ naḥ śrutamasti | mantro 'pyasyārthasya prakāśako vidyata ityarthaḥ | ko 'sau mantra iti | ucyate-dve sṛtī dvau mārgāvaśṛṇavaṃ śṛtavānasmi tayorekā pitṛṇāṃ prāpikā pitṛlokasaṃbaddhā tayā sṛtyā pitṛlokaṃ prāpnotītyarthaḥ | ahamaśṛṇavamiti vyavahitena saṃbandhaḥ | devānāmutāpi devānāṃ saṃbandhinyanyā devānprāpayati sā | ke punarubhābhyāṃ sṛtibhyāṃ pitṝndevāṃśca gacchantīti | ucyate-utāpi martyānāṃ manuṣyāṇāṃ saṃbandhinyau manuṣyā eva hi sṛtibhyāṃ gacchantītyarthaḥ | tābhyāṃ sṛtihyāmidaṃ viśvaṃ samastametadgacchatsameti saṃgacchate | te ca dve sṛtī yadantarā yayorantarā yadantarā pitaraṃ mātaraṃ ca mātāpitrorantarā madhya ityarthaḥ |
kau tau mātāpitarau dyāvāpṛthivyāvaṇḍakapāle |
iyaṃ vai mātāsau piteti hi vyākhyātaṃ brāhmaṇena |
aṇḍakapālayormadhye saṃsāraviṣaye evaite sṛtī nā'tyantikāmṛtatvagamanāya |
itara āha-nāhamato 'smātpraśnasamudāyādekañcanaikamapi praśnaṃ na veda nāhaṃ vedeti hovāca śvetaketuḥ || 2 || 
athainaṃ vasatyopamantrayāṃ cakre | anādṛtya vasatiṃ kumāraḥ pradudrāva | sa ājagāma pitaram | taṃ hovāca -- iti vāva kila no bhavān purānuśiṣṭān avoca iti | katham sumedha iti | pañca mā praśnān rājanyabandhur aprākṣīt | tato naikaṃ cana vedeti | katame ta iti | ima iti ha pratīkāny udājahāra || 
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3. Then the king invited him to stay and accept his hospitality. But the boy, not caring for hospitality, ran away, went back to his father, and said: 'Thus then you called me formerly well-instructed!' The father said: 'What then, you sage?' The son replied: 'That fellow of a Râganya asked me five questions, and I did not know one of them.' 'What were they?' said the father. 'These were they,' the son replied, mentioning the different heads. 
athānantaramapanīya vidyābhimānagarvamenaṃ prakṛtaṃ śvetaketuṃ vasatyā vasatiprayojanenopamantrayāñcakre | iha vasantu bhavantaḥ pādyamarpyaṃ cā'nīyatāmityupamantraṇaṃ kṛtavānrājā | anādṛtya tāṃ vasatiṃ kumāraḥ śvetaketuḥ pradudrāva pratigatavānpitaraṃ prati | sa cā'jagāma pitaramāgatya covāca taṃ kathamiti vāva kilaivaṃ kila no 'smānbhavānpurā samāvagatavānpitaraṃ prati | sa cā'jagāma pitaramāgatya covāca taṃ kathamiti vāva kilaivaṃ kila no 'smānbhavānpurā samāvartanakāle 'nuśiṣṭānsarvābhirvidyābhiravoco 'vocaditi | sopālambhaṃ putrasya vacaḥ śrutvā'ha pitā | katha kena prakāreṇa tava duḥkhamupajātaṃ he sumedhaḥ śobhanā medhā yasyeti sumedhāḥ |
śṛṇu mama yathā vṛttaṃ pañca pañcasaṃkhyākānpraśnānmā māṃ rājanyabandhū rājanyā bandhavo yasyeti |
paribhavavacanametadrājanyabandhuriti |
aprākṣītpṛṣṭavāṃstatastasmānnaikañcanaikamapi na veda na vijñātavānasmi |
katame te rājñāḥ pṛṣṭāḥ praśnā iti pitroktaḥ putra ime ta iti ha pratīkāni mukhāni praśnānāmudājahārodāhṛtavān || 3 || 
sa hovāca -- tathā nas tvaṃ tata jānīthā yathā yad ahaṃ kiṃca veda sarvam ahaṃ tat tubham avocam | prehi tu tatra | pratītya brahmacaryaṃ vatsyāva iti | bhavān eva gacchatv iti | sa ājagāma gautamo yatra pravāhaṇasya jaivaler āsa | tasmā āsanam āhṛtyodakam āhārayāṃ cakāra | atha hāsmā arghyaṃ cakāra | taṃ hovāca -- varaṃ bhagavate gautamāya dadma iti || 
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4. The father said: 'You know me, child, that whatever I know, I told you. But come, we shall go thither, and dwell there as students.' 'You may go, Sir,' the son replied. Then Gautama went where (the place of) Pravâhana Gaivali was, and the king offered him a seat, ordered water for him, and gave him the proper offerings. Then he said to him: 'Sir, we offer a boon to Gautama.' 
sa hovāca pitā putraṃ kruddhamupaśamayaṃstathā tena prakāreṇa no 'smāṃstvaṃ he tāta vatsa jānīthā gṛhṇīthā yathā yadahaṃ kiñca vijñānajātaṃ veda sarvaṃ tatubhyamavocamityeva jānīthāḥ | ko 'nyo mama priyataro 'sti tvatto yadarthaṃrakṣiṣye | ahamapyetanna jānāmi yadrājñā pṛṣṭam | tasmātprehyāgaccha tatra pratītya gatvā rājñi brahmacaryaṃ vatsyāvo vidyārthamiti | sa āha bhavāneva gacchatviti nāhaṃ tasya mukhaṃ nirīkṣitumutsahe |
sa ājagāma gautamo gotrato gautama āruṇiryatra pravāhaṇasya jaivalerāsā'sanamāsthāyikā ṣaṣṭhīdvayaṃ prathamamāsthāne |
tasmai gautamāyā'gatāyā'sanamanurūpamāhṛtyodakaṃ bhṛtyairāhārayāñcakāra |
atha hāsmā ardhyaṃ purodhasā kṛtavānmantravanmadhuparkaṃ ca |
kṛtvā caivaṃ pūjāṃ taṃ hovāca varaṃ bhagavate gautamāya tubhyaṃ dadbha iti gośvādilakṣaṇam || 4 || 
sa hovāca -- pratijñato ma eṣa varaḥ | yāṃ tu kumārasyānte vācam abhāṣathās tāṃ me brūhīti || 
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5. Gautama said: 'That boon is promised to me; tell me the same speech which you made in the presence of my boy.' 
sa hovāca gautamaḥ pratijñāto me mamaiṣa varastvayāsyāṃ pratijñāyāṃ dṛḍhī kurvātmānaṃ yāṃ tu vācaṃ kumārasya mama putrasyānte samīpe vācamabhāṣathāḥ praśnarūpāṃ tāmeva me brūhi sa eva no vara iti || 5 || 
sa hovāca -- daiveṣu vai gautama tad vareṣu | mānuṣāṇāṃ brūhīti || 
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6. He said: 'That belongs to divine boons, name one of the human boons.' 
sa hovāca rājā daiveṣu vareṣu tadvai gautama yastvaṃ prārthayase mānuṣāṇāmanyatamaṃ prārthaya varam || 6 || 
sa hovāca -- vijñāyate hāstihiraṇyasyāpāttaṃ goaśvānāṃ dāsīnāṃ pravārāṇāṃ paridhānasya | mā no bhavān bahor anantasyāparyantasyābhyavadānyo bhūd iti | sa vai gautama tīrthenecchasā iti | upaimy ahaṃ bhavantam iti | vācā ha smaiva pūrva upayanti | sa hopāyanakīrtyovāsa || 
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7. He said: 'You know well that I have plenty of gold, plenty of cows, horses, slaves, attendants, and apparel; do not heap on me what I have already in plenty, in abundance, and superabundance.' The king said: 'Gautama, do you wish (for instruction from me) in the proper way?' Gautama replied: 'I come to you as a pupil.' In word only have former sages (though Brahmans) come as pupils (to people of lower rank), but Gautama actually dwelt as a pupil (of Pravâhana, who was a Râganya) in order to obtain the fame of having respectfully served his master. 
sa hovāca gautamo bhavatāpi vijñāyate ha mamāsti saḥ | na tena prārthitena kṛtyaṃ mama yaṃ tvaṃ ditsasi mānuṣaṃ varam | yasmānmamāpyasti hiraṇyasya prabhūtasyāpāttaṃ prāptaṃ go'aśvānānāmāpāttamastīti sarvatrānuṣaṅgo dāsīnāṃ pravārāṇāṃ parivārāṇāṃ paridhānasya ca | na ca yanmama vidyamānaṃ tattvattaḥ prārthanīyaṃ tvayā vā deyam | pratijñātaśca varastvayā tvameva jānīṣe yadatra yuktaṃ pratijñā rakṣaṇīyā taveti | mama punarayamabhiprāyo mā bhūnno 'smānabhyasmāneva kevalānprati bhavānsarvatra vadānyo bhūtvāvadānyo mā bhūtkadaryo mā bhūdityarthaḥ | bahoḥ prabhūtasyānantasyānantaphalasyetyetat | aparyantasyāparisamāptikasya putrapautrādigāmikasyetyetat | īdṛśasya vittasya māṃ pratyeva kevalamādātā mā bhūdbhavān | na cānyatrādeyamasti bhavataḥ |
evamukta āha-sa tvaṃ vai he gautama tīrthena nyāyena śāsravihitena vidyāṃ matta icchāsā icchānvāptumityukto gautama āha-upaimyupagacchāmi śiṣyatvenāhaṃ bhavantamiti |
vācā ha smaiva kila pūrva brāhmaṇāḥ kṣattriyānvidyārthinaḥ santo vaiśyānvā kṣattriyā vā vaiśyānāpadyupayanti śiṣyavṛttyā hyupacchanti nopāyanaśuśrūṣādibiḥ |
ataḥ |
sa gautamo hopāyanakortyopagamanakīrtanamātreṇaivovāsoṣitavānnopāyanaṃ cakāra || 7 || 
sa hovāca -- tathā nas tvam gautama māparādhās tava ca pitāmahāḥ | yatheyaṃ vidyetaḥ pūrvaṃ na kasmiṃś cana brāhmana uvāsa | tāṃ tv ahaṃ tubhyaṃ vakṣyāmi | ko hi tvaivaṃ bruvantam arhati pratyākhyātum iti || 
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8. The king said: 'Do not be offended with us, neither you nor your forefathers, because this knowledge has before now never dwelt with any Brâhmana. But I shall tell it to you, for who could refuse you when you speak thus? 
evaṃ gautamenā'padantara ukte sa hovāca rājā pīḍitaṃ matvā kṣāmayaṃstathā no 'smānprati māparādhā aparādhaṃ mā kārṣīrasmadīyo 'parādho na grahītavya ityarthaḥ |
tava ca pitāmahā asmatpitāmaheṣu yatāparādhaṃ na jagṛhustathā pitāmahānāṃ vṛttamasmāsvapi bhavatā rakṣaṇīyamityarthaḥ |
yatheyaṃ vidyā tvayā prārthitetastvatsaṃpradānātpūrvaṃ prāṅna kasminnapi brāhmaṇa uvāsoṣitavatītathā tvamapi jānīṣe sarvadā kṣattriyaparamparayeyaṃ vidyā'gatā sā sthitirmayāpi rakṣaṇīyā yadi śakyata ityuktaṃ daiveṣu gautama tadvareṣu mānuṣāṇāṃ brūhīti na punastavādeyo vara itītaḥ para na śakyate rakṣitum |
tāmapi vidyāmahaṃ tubhyaṃ vakṣyāmi ko hyanyo 'pi hi yasmādevaṃ bruvantaṃ tvāmarhati pratyākhyātuṃ na vakṣyāmīti |
ahaṃ punaḥ kathaṃ na vakṣye tubhyamiti || 8 || 
asau vai loko 'gnir gautama | tasyāditya eva samit | raśmayo dhūmaḥ | ahar arciḥ | diśo 'ṅgārāḥ | avāntaradiśo viṣphuliṅgāḥ | tasminn etasminn agnau devāḥ śraddhāṃ juhvati | tasyā āhutyai somo rājā saṃbhavati || 
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9. 'The altar (fire), O Gautama, is that world (heaven) 2; the fuel is the sun itself, the smoke his rays, the light the day, the coals the quarters, the sparks the intermediate quarters. On that altar the Devas offer the sraddhâ libation (consisting of water 3). From that oblation rises Soma, the king (the moon). 
asau vai loko 'gnirgotametyādicaturthaḥ praśnaḥ prāthamyena nirṇīyate | kramabhaṅgastvetannirṇayāyattatvāditaraprasnanirṇayasya | asau dyaurloko 'gnirhe gautama dyuloke 'gnidṛṣṭiranagnau vidhīyate yathā yoṣitpuruṣayostasya dyulokāgnerāditya eva samitsamindhanāt | ādityena hi samidhyate 'sau lokaḥ | raśmayo dhūmaḥ samidha uththānasāmānyāt | ādityāddhi raśmayo nirgatāḥ | samidhaśca dhūmo loka uttiṣṭhati | ahararciḥ prakāśasāmānyāt | diśo 'ṅgārā upaśamasāmānyāt | avāntaradiṣo visphuliṅgā visphuliṅgavadvikṣepāt | tasminnetasminnevaṅguṇaviśiṣṭe dyulokāgnau devā indrādayaḥ śraddhāṃ juhvatyāhutidravyasthānīyāṃ prakṣipanti | tasyā āhutyā āhuteḥ somo rājā pitṝṇāṃ brāhmaṇānāṃ ca saṃbhavati | tatra ke devāḥ kathaṃ juhvati kiṃvā śraddhākhyaṃ havirityata uktamasmābhiḥ saṃbandhe | na tvevainayostvamutkrāntimityādipadārthaṣaṭkanirṇayārthamagnihotra uktam | te vā ete agnihotrāhutī hute satyāvutkrāmataḥ | te antarikṣamāviśataḥ | te antarikṣamāhavanīyaṃ kurvāte vāyuṃ samidhaṃ marīcīreva śukrāmāhutim | te antarikṣantarpayataḥ | te tata utkrāmataḥ | te divamāviśataḥ | te divamāhavanīyaṃ kurvāte ādityaṃ samidhamityevamādyuktam | tatrāgnihotrāhutī sasādhane evotkrāmataḥ | yatheha yaiḥ sādhanairviśiṣṭe ye jñāyete āhavanīyāgnisamiddhūmāṅgāravisphuliṅgāhutidravyaiste tathaivotkrāmato 'smāllokādamuṃ lokam | tatrāgniragnitvena samitsamittvena dhūmo dhūmatvenāṅgārā aṅgāratvena visphuliṅgatvenā'hutidravyamapi paya ādyāhutidravyatvenaiva sargādāvavyākṛtāvasthāyāmapi pareṇasūkṣmeṇā'tmanā vyavatiṣṭhate | tadvidyamānameva sasādhanamagnihotralakṣaṇaṃ karmāpūrveṇā'tmanā vyavasthitaṃ sattatpunarvyākaraṇakāle tathaivāntarikṣādīnāmāhavanīyādyagnyādibhāvaṃ kurvadvipariṇamate | tathaivedānīmapyagnihotrākhyaṃ karma | evamagnihotrāhutyapūrvavipariṇāmātmakaṃ jagatsarvamityāhutyoreva stutyarthatvenotkrāntyādyā lokaṃ pratyutthāyināntāḥ ṣaṭ padārthāḥ karmaprakaraṇe 'dhastānnirṇītāḥ | iha tu kartuḥ karmavivakṣāyāṃ dyulokāgnyādyārabhya pañcāgnidarśanamuttaramārgapratipattisādhanaṃ viśiṣṭakarmaphalopabhogāya vidhitsitamiti dyulokāgnyādidarśanaṃ prastūyate | tatra ya ādhyātmikāḥ prāṇā ihāgnihotrasya hotārasta evā'dhidaivikatvena pariṇatāḥ santa indrādayo bhavanti ta eva tatra hotāro dyulokāgnau | te cehāgnihotrasya phalabhogāyāgnihotraṃ hutavantaḥ | ta eva phalapariṇāmakāle 'pi tatphalabhoktṛtvāttatra tatra hotṛtvaṃ pratipadyante tathā tathā vipariṇamamānā devaśabdavācyāḥ santaḥ | atra ca yatpayodravyamagnihotrakarmāśrayabhūtamihā'havanīye prakṣiptamagninā bhakṣitamadṛṣṭena sūkṣmema rūpeṇa vipariṇataṃ saha kartrā yajamānenāmuṃ lokaṃ dhūmādikrameṇāntarikṣāddyulokamāviśati | tāḥ sūkṣmā āpa āhutikāryabhūtā agnihotrasamavāyinyaḥ kartṛsahitāḥ śraddhāśabdavācyāḥ somaloke kartuḥ śarīrāntarārambhāya dyulokaṃ praviśantyo hūyante ityucyante | tāstatra dyulokaṃ praviśya somamaṇḍale kartuḥ śarīramārabhante | tadetaducyate devāḥ śraddhāṃ juhvati tasyā āhutyai somo rājā saṃbhavatīti | "śraddhā vā āpaḥ"iti śruteḥ | vettha yatithyāmāhutyāṃ hutāyāmāpaḥ puruṣavāco bhūtvā samutthāya vadantoti praśnastasya ca nirṇayaviṣaye 'sau vai loko 'gniriti prastutam | tasmādāpaḥ karmasamāvāyinyaḥ kartuḥ śarīrārambhikāḥ śraddhāśabdavācyā iti niścīyate | bhūyastvādāpaḥ puruṣavāca iti vyapadeśo na tvitarāṇi bhūtāni na santīti | karmaprayuktaśca śarīrārambhaḥ | karma cāpsamavāyi | tataścāpāṃ prādhānyaṃ śarīrakartṛtve | tena cā'paḥ puruṣavāca iti vyapadeśaḥ |
karmakṛto hi janmārambhaḥ sarvatra |
tatra yadyapyagnihotrāhutistutidvāreṇotkrāntyādayaḥ prastutāḥ ṣaṭpadārthā agnihotre tathāpi vaidikāni sarvāṇyeva karmāṇyagnihotraprabhṛtīni lakṣyante |
dārāgnisaṃbaddhaṃ hi pāṅktaṃ karma prastutyoktam-karmaṇā pitṛloka iti |
vakṣyati ca-atha ye yajñena dānena tapasā lokāñjayantīti || 9 || 
parjanyo vā agnir gautama | tasya saṃvatsara eva samit | abhrāṇi dhūmaḥ | vidyud arciḥ | aśanir aṅgārāḥ | hrādunayo viṣphuliṅgāḥ | tasminn etasminn agnau devāḥ somaṃ rājānaṃ juhvati | tasyā āhutyai vṛṣṭiḥ saṃbhavati || 
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10. 'The altar, O Gautama, is Parganya (the god of rain); the fuel is the year itself, the smoke the clouds, the light the lightning, the coals the thunderbolt, the sparks the thunderings. On that altar the Devas offer Soma, the king (the moon). From that oblation rises rain. 
parjanyo vā agnirgautama dvitīya āhutyādhāra āhutyorāvṛttikrameṇa | parjanyo nāma vṛṣṭyupakaraṇābhimānī devatātmā | tasya saṃvatsara eva samit | saṃvatsareṇa hi śaradādibhirgrīṣmāntaiḥ svāvayavairvaparivartamānena parjanyo 'gnirdīpyate | abhrāṇi dhūmaḥ | dhūmaprabhavatvāddhūmavadupalakṣyatvādvā | vidyudarciḥ | prakāśasāmānyāt | aśaniraṅgārāḥ | upaśāntakāṭhinyasāmānyābhyām | hrādunayo hlādunayaḥ stanayitnuśabdā visphuliṅgāḥ | vikṣepānekatvasāmānyāt |
tasminnetasminnityāhutyadhikaraṇanirdeśaḥ |
devā iti ta eva hotāraḥ somaṃ rājānaṃ juhvati |
yo 'sau dyulokāgnau śraddhāyāṃ hutāyāmabhinirvṛttaḥ somaḥ sa dvitīye parjanyāgnau hūyate |
tasyāśca somāhutervṛṣṭiḥ saṃbhavati || 10 || 
ayaṃ vai loko 'gnir gautama | tasya pṛthivy eva samit | agnir dhūmaḥ | rātrir arciḥ | candramā aṅgārāḥ | nakṣatrāṇi viṣphuliṅgāḥ | tasminn etasminn agnau devā vṛṣṭiṃ juhvati | tasyā āhutyā annaṃ saṃbhavati || 
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11. 'The altar, O Gautama, is this world; the fuel is the earth itself, the smoke the fire, the light the night, the coals the moon, the sparks the stars. On that altar the Devas offer rain. From that oblation rises food. 
ayaṃ vai loko 'gnirgotama | ayaṃ loka iti prāṇijanmopabhogāśrayaḥ kriyākārakaphalaviśiṣṭaḥ sa tṛtīyo 'gniḥ | tasyāgneḥ pṛthivyeva samit | pṛthivyā hyayaṃ loko 'nekaprāṇyupabhogasaṃpannayā samidhyate | agnirdhūmaḥ | pṛthivyāśrayotthānasāmānyāt | pārthivaṃ hīndhanadravyamāśrityāgniruttiṣṭhati | yathā samidāśrayena dhūmaḥ | rātrirarciḥ | samitsaṃbandhaprabhavasāmānyāt | agneḥ samitsaṃbandhena hyarciḥ saṃbhavati | tathā pṛthivīsamitsaṃbandhena śarvarī | pṛthivīchāyāṃ hi śārvaraṃ taṃ ācakṣate | candramā aṅgārāḥ | tatprabhavatvasāmānyāt | arciṣo hyaṅgārāḥ prabhavanti tathā rātrau candramāḥ | upaśāntatvasāmānyādvā | nakṣatrāṇi visphuliṅgāḥ |
bisphuliṅgavadvikṣepasāmānyāt |
tasminnetasminnityādi pūrvavat |
vṛṣṭiṃ juhvati tasyā āhuterannaṃ saṃbhavati |
vṛṣṭiprabhavatvasya prasiddhatvādvrīhiyavāderannasya || 11 || 
puruṣo vā agnir gautama | tasya vyāttam eva samit | prāṇo dhūmaḥ | vāg arciḥ | cakṣur aṅgārāḥ | śrotraṃ viṣphuliṅgāḥ | tasminn etasminn agnau devā annaṃ juhvati | tasyā āhutyai retaḥ saṃbhavati || 
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12. 'The altar, O Gautama, is man; the fuel the opened mouth, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear. On that altar the Devas offer food. From that oblation rises seed. 
puruṣo vā agnirgautama prasiddhaḥ śiraḥpāṇyādimānpuruṣaścaturtho 'gnistasya vyāttaṃ vivṛtaṃ mukhaṃ samit | vivṛtena hi mukhena dīpyate puruṣo vacanasvādhyāyādau | yathā samidhāgniḥ prāṇo dhūmastadutthānasāmānyāt | mukhāddhi prāṇa uttiṣṭhati | vākyaśabdo 'rcirvyañjakatvasāmānyāt | arciśca vyañjakam | tathā vākśabdo 'bhidheyavyañjakaḥ | cakṣuraṅgārā upaśamasāmānyātprakāśāśrayatvādvā | śrotraṃ visphuliṅgā vikṣepasāmānyāt | tasminnannaṃ juhvati | nanu naiva devā annamiha juhvato dṛśyante | naiṣa doṣaḥ |
prāṇānāṃ devatvopapatteḥ |
adhidaivamindrādayo devāsta evādhyātmaṃ prāṇāste cānnasya puruṣe prakṣeptāraḥ |
tasyā āhute retaḥ saṃbhavati |
annapariṇāmo hi retaḥ || 12 || 
yoṣā vā agnir gautama | tasyā upastha eva samit | lomāni dhūmaḥ | yonir arciḥ | yad antaḥ karoti te 'ṅgārāḥ | abhinandā viṣphuliṅgāḥ | tasminn etasminn agnau devā reto juhvati | tasyā āhutyai puruṣaḥ saṃbhavati | sa jīvati yāvaj jīvati | atha yadā mriyate || 
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13. 'The altar, O Gautama, is woman. On that altar the Devas offer seed. From that oblation rises man. He lives so long as he lives, and then when he dies, 
yoṣā vā agnirgautama | yoṣeti srī pañcamo homādhikaraṇo 'gnistasyā upastha eva samit | tena hi sā samidhyate | lomāni dhūmastadutthānasāmānyāt | yonirarcirvarṇasāmānyāt | yadantaḥ karoti te 'ṅgārā antaḥ karaṇaṃ maithunavyāpāraste 'ṅgārā vīryopaśamahetutvasāmānyāt | vīryādyupaśamakāraṇaṃ maithunam | tathāṅgārabhāvo 'gnerupaśamakāraṇam | abhinandāḥ sukhalavāḥ kṣudratvasāmānyādvisphuliṅgāḥ | tasminreto juhvati | tasyā āhuteḥ puruṣaḥ saṃbhavati | evaṃ dyuparjanyāyaṃlokapuruṣayoṣāgniṣu kramema hūyamānāḥ śraddhāsomavṛṣṭyannaretobhāvena sthūlatāratamyakramamāpadyamānāḥ śraddhāśabdavācyā āpaḥ puruṣaśabdamārabhante | yaḥ praśnaścaturtho vettha yatithyāmāhutyāṃ hutāyāmāpaḥ puraṣavāco bhūtvā samutthāya vadantī3iti sa eṣa nirṇītaḥ | pañcamyāmāhutau yoṣāgnau hutāyāṃ retobhūtā āpaḥ puruṣavāco bhavantīti |
sa puruṣa evaṃ krameṇa jāto jīvati |
kiyantaṃ kālamiti |
ucyate-yāvajjīvati yāvadasmiñcharīre sthitinimittaṃ karma vidyate tāvadityarthaḥ |
atha tatkṣaye yadā yasmikāle mriyate || 13 || 
athainam agnaye haranti | tasyāgnir evāgnir bhavati | samit samit | dhūmo dhūmaḥ | arcir arciḥ | aṅgārā aṅgārāḥ | viṣphuliṅgā viṣphuliṅgāḥ | tasminn etasminn agnau devāḥ puruṣaṃ juhvati | tasyā āhutyai puruṣo bhāsvaravarṇaḥ saṃbhavati || 
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14. 'They take him to the fire (the funeral pile), and then the altar-fire is indeed fire, the fuel fuel, the smoke smoke, the light light, the coals coals, the sparks sparks. In that very altar-fire the Devas offer man, and from that oblation man rises, brilliant in colour. 
atha tadainaṃ mṛtamagnaye 'gnyarthamevāntyāhutyai haranti śratvijastasyā'hutibhūtasya prasiddho 'gnireva homādhikaraṇaṃ na parikalpyo 'gniḥ |
prasiddhaiva samitsamiddhūmo dhūmo 'rcirarciraṅgārā aṅgārā visphuliṅgā visphuliṅgā yathāprasiddhameva sarvamityarthaḥ |
tasminpuruṣamantyāhutiṃ juhvati tasyā āhutyā āhuteḥ puruṣo bhāsvaravarṇo 'tiśayadīptimānniṣekādibhirantyāhutyantaiḥ karmabhiḥ saṃskṛtatvātsaṃbhavati niṣpadyate || 14 || 
te ya evam etad vidur ye cāmī araṇye śraddhāṃ satyam upāsate te 'rcir abhisaṃbhavanti | arciṣo 'haḥ | ahna āpūryamāṇapakṣam | āpūryamāṇapakṣād yān ṣaṇ māsān udaṅṅ āditya eti | māsebhyo devalokam | devalokād ādityam | ādityād vaidyutam | tān vaidyutān puruṣo mānasa etya brahmalokān gamayati | te teṣu brahmalokeṣu parāḥ parāvato vasanti | teṣāṃ na punar āvṛttiḥ || 
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15. 'Those who thus know this (even Grihasthas), and those who in the forest worship faith and the True (Brahman Hiranyagarbha), go to light (arkis), from light to day, from day to the increasing half, from the increasing half to the six months when the sun goes to the north, from those six months to the world of the Devas (Devaloka), from the world of the Devas to the sun, from the sun to the place of lightning. When they have thus reached the place of lightning a spirit comes near them, and leads them to the worlds of the (conditioned) Brahman. In these worlds of Brahman they dwell exalted for ages. There is no returning for them. 
idānīṃ prathamapraśnanirākaraṇārthamāha-te | ke | ya evaṃ yathoktaṃ pañcāgnidarśanametadviduḥ | evaṃ śabdādagnisamiddhūmārciraṅgāravisphuliṅgaśraddhādiviśiṣṭāḥ pañcāgnayo nirdiṣṭāstānevametānpañcāgnīnvidurityarthaḥ | nanvagnihotrāhutidarśanaviṣayamevaitaddarśanam | tatra hyuktamutkrāntyādipadārthaṣaṭkanirṇaye divamevā'havanīyaṃ kurvāte ityādi | ihāpyamuṣya lokasyāgnitvamādityasya ca samittvamityādi bahu sāmyam | tasmāttaccheṣamevaitaddarśanamiti | na, yatithyāmiti prasnaprativacanaparigrahāt | yatithyāmityasya praśnasya prativacanasya yāvadeva parigrahastāvadevaivaṃśabdena parāmraṣṭuṃ yuktam | anyathā praśnānarthakyānnirjñātatvācca saṃkhyāyā agnaya eva vaktavyāḥ | atha nirjñātamapyanūdyate | yathāprāptasyaivānuvadanaṃ yuktaṃ na tvasau loko 'gniriti | athopalakṣaṇārthaḥ tathāpyādyenāntyena copalakṣaṇaṃ yuktam | śrutyantarācca | samāne hi prakaraṇe chāndogyaśrutau pañcāgnīnvedeti pañcasaṃkhyāyā evopādānādanagnihotraśeṣametat | pañcāgnidarśanam | yattvagnisamidādisāmānyaṃ tadagnihotrastutyarthamityavocāma | tasmānnotkrāntyādipadārthaṣaṭkaparijñānādarcirādipratipattiḥ | evamiti prakṛtopādānenārcirādipratipattividhānāt | ke punaste ya evaṃ vidurgṛhasthā eva | nanu teṣāṃ yajñādisādhanena dhūmādipratipattirvidhitsita | na, anevaṃvidāmapi gṛhasthānāṃ yajñādisādhanopapatteḥ | bhikṣuvānaprasthayoścāraṇyasaṃbandhena grahaṇāt | gṛhasthakarmasaṃbaddhatvāccapañcāgnidarśanasya | ato nāpi brahmacāriṇa evaṃ viduriti gṛhyante | teṣāṃ tūttare pathi praveśaḥ smṛtiprāmāṇyāt-"aṣṭāśītisahasrāṇāmṛṣīṇāmūrdhvaretasām | uttareṇāryamṇaḥ panthāste 'mṛtatvaṃ hi bhejire"iti | tasmādye gṛhasthā evamagnijo 'hamagnyapatyamityevaṃ krameṇāgnibhyo jāto 'gnirūpa ityevaṃ ye viduste ca ye cāmī araṇye vānaprasthāḥ parivrājakāścāraṇyaniṣṭhāḥ śraddhāṃ śraddhāyuktāḥ snataḥ satyaṃ brahma hiraṇyagarbhātmānamupāsate na punaḥ śraddhāṃ copāsate te sarve 'rcirabhisaṃbhavanti | yāvadgṛhasthāḥ pañcāgnividyāṃ satyaṃ vā brahma na vidustāvacchraddhādyāhutikrameṇa pañcamyāmāhutau hutāyāṃ tato yoṣāgnerjātāḥ punarlokaṃ pratyutthāyino 'gnihotrādikarmānuṣṭhātāro bhavanti | tena karmaṇā dhūmādikrameṇa punaḥ pitṛlokaṃ punaḥ parjanyādikrameṇemamāvartante | punaryoṣāgnerjātāḥ punaḥ karma kṛtvetyevameva ghaṭīyantravadgatyāgatibhyāṃ punaḥ punarāvartante | yadā tvevaṃ vidustato ghaṭīyantrabhramaṇādvinirmuktāḥ santo 'rcirabhisaṃbhavanti | arciriti nāgnijvālāmātraṃ kiṃ tarhyarcirabhimāninyarciḥ śabdavācyā devatottaramārgalakṣaṇā vyavasthitaiva tāmabhisaṃbhavanti | na hi parivrājakānāmagnyarciṣaiva sākṣātsaṃbandho 'sti | tena devataiva parigṛhyate 'rciḥśabdavācyā | ato 'hardevatām | maraṇakālaniyamānupapatterahaḥśabdo 'pi devataiva | āyuṣaḥ kṣaye hi maraṇam | na hyevaṃvidāhanyeva martavyamityaharmaraṇakālo niyantuṃ śakyate | na ca rātrau pretāḥ santo 'haḥ pratīkṣante | "sa yāvatkṣipyenmanastāvadādityaṃ gacchati"iti śrutyantarāt | ahna āpūryamāṇapakṣamahardevatayātivāhitā āpūryamāṇapakṣadevatāṃ pratipadyante śuklapakṣadevatāmityetat | āpūryamāṇapakṣādyānṣaṇmāsānudaṅṅuttarāṃ diśamādityaḥ savitaiti tānmāsānpratipadyante śuklapakṣadevatayātivāhitāḥsantaḥ | māsāniti bahuvacanātsaṃghacāriṇyaḥ ṣaḍuttarāyaṇadevatāstebhyo māsebhyaḥ ṣaṇmāsadevatābhirativāhitā devalokābhimāninīṃ devatāṃ pratipadyante | devalokādādityamādityādvaidyutaṃ vidyudabhimāninīṃ devatāṃ pratipadyante | vidyuddevatāṃ prāptānbrahmalokavāsī puruṣo brahmaṇā manasā sṛṣṭo mānasaḥ kaścidetyā'gatya brahmalokāngamayati | brahmalokānityadharottarabhūmibhedena bhinnā iti gamyante | bahuvacanaprayogāt | upāsanatāratamyopapatteśca | te tena puruṣeṇa gamitāḥ santasteṣu brahmalokeṣu parāḥ prakṛṣṭāḥ santaḥ svayaṃ parāvataḥ prakṛṣṭāḥ samāḥ saṃvatsarānanekānvasanti | brahmaṇo 'nekānkalpānvasantītyarthaḥ | teṣāṃ brahmalokaṃ gatānāṃ nāsti punarāvṛttirasminsaṃsāre na punarāgamanamiheti śākhāntarapāṭhāt | ihetyākṛtimātragrahaṇamiti cecchvobhūte paurṇamāsīmiti yadvat | na, ihetiviśeṣaṇānarthakyāt | yadi hi nā'vartanta evehagrahaṇamanarthakameva syāt |
śvobhūte paurṇamāsīmityatra paurṇamāsyāḥ śvobhūtatvamanuktaṃna jñāyata iti yukta viśeṣayitum |
na hi tatra śvaākṛtiḥ śabdārtho vidyata iti śvaśabdo virarthaka eva prayujyate |
yatra tu viśeṣaṇaśabde prayukte 'nviṣyamāṇe viśeṣaṇaphalaṃ cenna gamyate tatra yukto nirarthakatvenotsraṣṭuṃ viśeṣaṇaśabdo na tu satyāṃ viśeṣaṇaphalāvagatau |
tasmādasmātkalpādūrdhvamāvṛttirgamyate || 15 || 
atha ye yajñena dānena tapasā lokāñ jayanti te dhūmam abhisaṃbhavanti | dhūmād rātrim | rātrer apakṣīyamāṇapakṣam | apakṣīyamāṇapakṣād yān ṣaṇ māsān dakṣiṇāditya eti | māsebhyaḥ pitṛlokam | pitṛlokāc candram | te candraṃ prāpyānnaṃ bhavanti | tāṃs tatra devā yathā somaṃ rājānam āpyāyasvāpakṣīyasvety evam enāṃs tatra bhakṣayanti | teṣāṃ yadā tat paryavaity athemam evākāśam abhiniṣpadyante | ākāśād vāyum | vāyor vṛṣṭim | vṛṣṭeḥ pṛthivīm | te pṛthivīṃ prāpyānnaṃ bhavanti | te punaḥ puruṣāgnau hūyante tato yoṣāgnau jāyante | lokān pratyuthāyinas ta evam evānuparivartante | atha ya etau panthānau na vidus te kīṭāḥ pataṅgā yad idaṃ dandaśūkam || 
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16. 'But they who conquer the worlds (future states) by means of sacrifice, charity, and austerity, go to smoke, from smoke to night, from night to the decreasing half of the moon, from the decreasing half of the moon to the six months when the sun goes to the south, from these months to the world of the fathers, from the world of the fathers to the moon. Having reached the moon, they become food, and then the Devas feed on them there, as sacrificers feed on Soma, as it increases and decreases. But when this (the result of their good works on earth) ceases, they return again to that ether, from ether to the air, from the air to rain, from rain to the earth. And when they have reached the earth, they become food, they are offered again in the altar-fire, which is man (see § 11), and thence are born in the fire of woman. Thus they rise up towards the worlds, and go the same round as before. 'Those, however, who know neither of these two paths, become worms, birds,, and creeping things.' 
atha punarye naivaṃ vidurutkrāntyādyagnihotrasaṃbandhapadārthaṣaṭkasyaiva veditāraḥ kevalakarmiṇo yajñenāgnihotrādinā dānena bahirvedi bhikṣamāṇeṣu dravyasaṃvibhāgalakṣaṇena tapasā bahirvedyeva dīkṣādivyatiriktena kṛcchracāndrāyaṇādinā lokāñjayanti | lokāniti bahuvacanāttatrāpi phalatāramyamabhipretam | te dhūmamabhisaṃbhavanti | uttaramārga ivehāpi devatā eva dhūmādiśabdavācyāḥ | dhūmadevatāṃ pratipadyanta ityarthaḥ | ātivāhikatvaṃ ca devatānāṃ tadvadeva | dhūmādrātriṃ rātridevatāṃ tato 'pakṣīyamāṇapakṣadevatāṃ tato yānṣaṇmāsāndakṣiṇāṃ diśamāditya eti tānmāsadevatāviśeṣānpratipadyante | māsebhyaḥ pitṛlokaṃ pitṛlokāccandram | te candraṃ prāpyānnaṃ bhavanti tāṃstatrānnabhūtānyathā somaṃ rājānamiha yajña ṛtvija āpyāyasvāpakṣīyasveti bhakṣayantyevamenāṃścandraṃ prāptānkarmiṇo bhṛtyāniva svāmino bhakṣayantyupabhuñjate devāḥ āpyāyasvāpakṣīyasveti na mantraḥ kiṃ tarhyāpyāyyā'pyāyya camasasthaṃ bhakṣaṇenāpakṣayaṃ ca kṛtvā punaḥ punarbhakṣayantītyarthaḥ | evaṃ devā api somaloke labdhaśarīrānkarmiṇa upakaraṇabhūtānpunaḥ punarviśrāmayantaḥ karmānurūpaṃ phalaṃ prayacchantaḥ | taddhi teṣāmāpyāyanaṃ somasyā'pyāyanamivopabhuñjata upakaraṇabhūtāndevāḥ teṣāṃ karmiṇāṃ yadā yasminkāle tadyajñadānādilakṣaṇaṃ somalokaprāpakaṃ karma paryavaiti parigacchati parikṣīyata ityarthaḥ | atha tademameva prasiddhamākāśamabhiniṣpadyante | yāstāḥ śraddhāśabdavācyā dyulokāgnau hutā āpaḥ somākārapariṇatā yābhiḥ somaloke karmiṇāmupabhogāya śarīramārabdhamammayaṃ tāḥ karmakṣayāddhimapiṇḍa ivā'tapasaṃparkātpravilīyante | pravilīnāḥ sūkṣmā ākāśabhūtā iva bhavanti tadidamucyata imamevā'kāśamabhiniṣpadyanta iti | te punarapi karmiṇastaccharīrāḥ santaḥ purovātādinā itāścāmutaśca nīyante 'ntarikṣagāstadāha-ākāśādvāyumiti | vāyorvṛṣṭiṃ pratipadyante | taduktam-parjanyāgnau somaṃ rājānaṃ juhvatīti | tato vṛṣṭibhūtā imāṃ pṛthivīṃ patanti | te pṛthivīṃ prāpya vrīhiyavādyannaṃ bhavanti | taduktamasmiṃlloke 'gnau vṛṣṭiṃ juhvati tasyā āhutyā annaṃ saṃbhavatīti | te punaḥ puruṣāgnau hūyante 'nnabhūtā retaḥsici | tato retobhūtā yoṣāgnau hūyante tato jāyante lokaṃ pratyutthāyinaste lokaṃ pratyuttiṣṭhanto 'gnihotrādikarmānutiṣṭhanti | tato dhūmādinā punaḥ punaḥ somalokaṃ punarimaṃ lokamiti | ta evaṃ karmiṇo 'nuparivartante ghaṭīyantravaccakrībhūtā baṃbhramantītyarthaḥ | uttaramārgāya sadyomuktaye vā yāvadbrahma na viduḥ | iti nu kāmayamānaḥ saṃsaratītyuktam | atha punarya uttaraṃ dakṣiṇaṃ caitau panthānau na viduruttarasya dakṣiṇasya vā pathaḥ pratipattaye jñānaṃ karma vā nānutiṣṭhantītyarthaḥ | te kiṃ bhavantīti | ucyate-te kīṭāḥ pataṅgā yadidaṃ yaccedaṃ dandaśūkaṃ daṃśamaśakamityetadbhavanti | evaṃ hīyaṃ saṃsāragatiḥ kaṣṭāsyāṃ nimagnasya punaruddhāra eva durlabhaḥ | tathā ca śrutyantaram-"tānīmāni kṣudrāṇyasakṛdāvartīni bhūtāni bhavanti jāyasva mriyasva"iti | tasmātsarvotsāhena yathāśakti svābhāvikakarmajñānahānena dakṣiṇottaramārgapratipattisādhanaṃ śāsrīyaṃ karma jñānaṃ vānutiṣṭhediti vākyārthaḥ | tathā coktam"ato vai khalu durniṣprapataraṃ tasmājjugupseta"iti śrutyantarānmokṣāya prayatetetyarthaḥ | atrāpyuttaramārgapratipattisādhana eva mahānyatnaḥ kartavya iti gamyate | evamevānuparivartanta ityuktatvāt | evaṃ praśnāḥ sarve nirṇītāḥ | esau vai loka ityārabhya puruṣaḥ saṃbhavatīticaturthaḥ praśno yatithyāmāhutyāmityādiḥ prathamyena |
pañcamastu dvitīyatvena devayānasya vā pathaḥ pratipadaṃ pitṛyāṇasya veti dakṣiṇottaramārgapratipattisādhanakathanena |
tenaiva ca prathamo 'pyagnerābhya kecidarciḥ pratipadyante keciddhūmamiti vipratipattiḥ |
punarāvṛttiśca dvitīyaḥ praśna ākāśādikrameṇemaṃ lokamāgacchantīti |
tenaivāsau loko na saṃpūryate kīṭapataṅgādipratipatteśca keṣāñciditi tṛtīyo 'pi praśno nirṇītaḥ16 ||
iti bṛhadāraṇyakopaniṣadi ṣaṣṭhādhyāyasya dvitīyaṃ brāhmaṇam || 2 || 
sa yaḥ kāmayeta -- mahat prāpnuyām ity udagayana āpūryamāṇapakṣasya puṇyāhe dvādaśāham upasadvratī bhūtvaudumbare kaṃse camase vā sarvauṣadhaṃ phalānīti saṃbhṛtya parisamuhya parilipyāgnim upasamādhāya paristīryāvṛtājyaṃ saṃskṛtya puṃsā nakṣatreṇa manthaṃ saṃnīya juhoti -- yāvanto devās tvayi jātavedas tiryañco ghnanti puruṣasya kāmān | tebhyo 'haṃ bhāgadheyaṃ juhomi te mā tṛptāḥ sarvaiḥ kāmais tarpayantu svāhā | yā tiraścī nipadyase 'haṃ vidharaṇī iti | tāṃ tvā ghṛtasya dhārayā yaje saṃrādhanīm ahaṃ svāhā || 
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THIRD BRÂHMANA
1. If a man wishes to reach greatness (wealth for performing sacrifices), he performs the upasad rule during twelve days (i. e. he lives on small quantities of milk), beginning on an auspicious day of the light half of the moon during the northern progress of the sun, collecting at the same time in a cup or a dish made of Udumbara wood all sorts of herbs, including fruits. He sweeps the floor (near the house-altar, âvasathya), sprinkles it, lays the fire, spreads grass round it according to rule, prepares the clarified butter (âgya), and on a day, presided over by a male star (nakshatra), after having properly mixed the Mantha (the herbs, fruits, milk, honey, &c.), he sacrifices (he pours âgya into the fire), saying: 'O Gâtavedas, whatever adverse gods there are in thee, who defeat the desires of men, to them I offer this portion; may they, being pleased, please me with all desires.' Svâhâ! 'That cross deity who lies down, thinking that all things are kept asunder by her, I worship thee as propitious with this stream of ghee.' Svâhâ! 
sa yaḥ kāmayeta | jñānakarmaṇorgatiruktā | tatra jñānaṃ svatantraṃ karma tu daivamānuṣavittadvayāyattaṃ tena karmārthaṃ vittamupārjanīyam | taccāpratyavāyakāriṇopāyeneti tadarthaṃ manthākhyaṃ karmā'rabhyate mahattvaprāptaye | mahattve ca satyarthasiddhaṃ hi vittam | taducyate-sa yaḥ kāmayeta sa yo vittārthī karmaṇyadhikṛto yaḥ kāmayeta | kim | mahanmahattvaṃ prāpnuyāṃ mahānsyāmitītyarthaḥ | tatra manthakarmaṇo vidhitsitasya kālo 'bhidhīyate-udagayana ādityasya tatra sarvatra prāptāvāpūryamāṇapakṣasya śuklapakṣasya | tatrāpi sarvatra prāptau puṇyāhe 'nukūla ātmanaḥ karmasiddhikara ityarthaḥ | dvādaśāhaṃ yasminpuṇye 'nukūle karma cikīrṣati tataḥ prākpuṇyāhamevā'rabhya dvādaśāhamupasadvratī | upasatsu vratamupasadaḥ prasiddhā jyotiṣṭome | tatra ca stanopacayāpacayadvāreṇa payobhakṣaṇaṃ tadvratam | atra ca tatkarmānupasaṃhārātkevalamitikartavyatāśūnyaṃ payobhakṣaṇamātramupādīyate | nanūpasado vratamiti yadā vigrahastadā sarvamitikartavyatārūpaṃ grāhyaṃ bhavati tatkasmānna parigṛhyata iti | ucyate-smārtatvātkarmaṇaḥ | smārtaṃ hīdaṃ manthakarma | nanu śrutivihitaṃ satkathaṃ smārtaṃ bhavitumarhati | smṛtyanuvādinīhi śrutiriyam | śrautatve hi prakṛtivikārabhāvastataśca prākṛtadharmagrāhitvaṃ vikārakarmaṇo na tviha śrautatvam | ata eva cā'vasathyāgnāvetatkarma vidhīyate | sarvā cā'vṛtsmārtaiveti | upasadvratī bhūtvā payovratī sannītyarthaḥ | audumbara udumbaravṛkṣamaye kaṃse camase vā tasyaiva viśeṣaṇaṃ kaṃsākāre camasākāre vaudumbara eva | ākāre tu vikalpo naudumbaratve | etra sarvauṣadhaṃ sarvāsāmoṣadhīnāṃ samūhaṃ yathāsambhavaṃ yathāśakti ca sarvā oṣadhīḥ samāhṛtya tatra grāmyāṇāṃ tu daśa niyamena grāhyā vrīhiyavādyā vakṣyamāṇāḥ | adhikagrahaṇe tu na doṣaḥ | grāmyāṇāṃ phalāni ca yathāsambhavaṃ yathāśakti ca | itiśabdaḥ samastasambhāropacayapradarśanārthaḥ | anyadapi yatsambharaṇīyaṃ tatsarvaṃ saṃbhṛtyetyarthaḥ | kramastatra gṛhyokto draṣṭavyaḥ | parisamūhanaparilepane bhūmisaṃskāraḥ | agnimupasamādhāyeti vacanādāvasathye 'gnāviti gamyate |
ekavacanādupasamādhānaśravaṇācca |
vidyamānasyaivopasamādhānam |
paristīrya darbhānāvṛtā smārtatvātkarmaṇaḥ sthālīpākāvṛtparigṛhyate |
tayā'jyaṃ saṃskṛtya puṃsā nakṣatreṇa puṃnāmnā nakṣatreṇa puṇyāhasaṃyuktena manthaṃ sarvauṣadhaphalapiṣṭaṃ tatraudumbare camase dadhani madhuni ghṛte copasicyaikayopamanthanyopamaṃmathya saṃnīya madhye saṃsthāpyaudumbareṇa sruveṇā'vāpasthāna ājyasya juhotyetairmantrairyāvanto devā ityādyaiḥ || 1 || 
jyeṣṭhāya svāhā śreṣṭhāya svāhety agnau hutvā manthe saṃsravam avanayati | prāṇāya svāhā vasiṣṭhāyai svāhety agnau hutvā manthe saṃsravam avanayati | vāce svāhā pratiṣṭhāyai svāhety agnau hutvā manthe saṃsravam avanayati | cakṣuṣe svāhā saṃpade svāhety agnau hutvā manthe saṃsravam avanayati | śrotrāya svāhāyatanāya svāhety agnau hutvā manthe saṃsravam avanayati | manase svāhā prajātyai svāhety agnau hutvā manthe saṃsravam avanayati | retase svāhety agnau hutvā manthe saṃsravam avanayati || 
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2. He then says, Svâhâ to the First, Svâhâ to the Best, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Breath, Svâhâ to her who is the richest, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Speech, Svâhâ to the Support, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to the Eye, Svâhâ to Success, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to the Ear, Svâhâ to the Home, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to the Mind, Svâhâ to Offspring, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Seed, pours ghee into the fire, and throws what remains into the Mantha (mortar). 
 
agnaye svāhety agnau hutvā manthe saṃsravam avanayati | somāya svāhety agnau hutvā manthe saṃsravam avanayati | bhūḥ svāhety agnau hutvā manthe saṃsravam avanayati | bhuvaḥ svāhety agnau hutvā manthe saṃsravam avanayati | svaḥ svāhety agnau hutvā manthe saṃsravam avanayati | bhūr bhuvaḥ svaḥ svāhety agnau hutvā manthe saṃsravam avanayati | brahmaṇe svāhety agnau hutvā manthe saṃsravam avanayati | kṣatrāya svāhety agnau hutvā manthe saṃsravam avanayati | bhūtāya svāhety agnau hutvā manthe saṃsravam avanayati | bhaviṣyate svāhety agnau hutvā manthe saṃsravam avanayati | viśvāya svāhety agnau hutvā manthe saṃsravam avanayati | sarvāya svāhety agnau hutvā manthe saṃsravam avanayati | prajāpataye svāhety agnau hutvā manthe saṃsravam avanayati || 
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3. He then says, Svâhâ to Agni (fire), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Soma, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhûh (earth), Svâhâ, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhuvah (sky), Svâhâ, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svah (heaven), Svâhâ, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhûr, Bhuvah, Svah, Svâhâ, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Brahman (the priesthood), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Kshatra (the knighthood), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to the Past, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to the Future, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to the Universe, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to all things, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Pragâpati, pours ghee into the fire, and throws what remains into the Mantha (mortar). 
jyeṣṭhāya svāhā śreṣṭhāya svāhetyārabhya dve dve āhutī hutvā manthe saṃsravamavanayati |
sruvāvalepanamājyaṃ manthe saṃsrāvayati |
etasmādeva jyeṣṭhāya śreṣṭhāyetyādiprāṇaliṅgājjyeṣṭhaśreṣṭhādiprāṇavida evāsminkarmaṇyadhikāraḥ |
retasa ityārambhaikaikāmāhutiṃ hutvā manthe saṃsravamavanayatyaparayopamanthanyā punarmathnāti ||2-3 || 
athainam abhimṛśati -- bhramad asi | jvalad asi | pūrṇam asi | prastabdham asi | ekasabham asi | hiṅkṛtam asi | hiṅkriyamānam asi | udgītham asi | udgīyamānam asi | śrāvitam asi | pratyāśrāvitam asi | ārdre saṃdīptam asi | vibhūr asi | prabhūr asi | annam asi | jyotir asi | nidhanam asi | saṃvargo 'sīti || 
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4. Then he touches it (the Mantha, which is dedicated to Prâna, breath), saying: 'Thou art fleet (as breath). Thou art burning (as fire). Thou art full (as Brahman). Thou art firm (as the sky). Thou art the abode of all (as the earth). Thou hast been saluted with Hiṅ (at the beginning of the sacrifice by the prastotri). Thou art saluted with Hiṅ (in the middle of the sacrifice by the prastotri). Thou hast been sung (by the udgâtri at the beginning of the sacrifice). Thou art sung (by the udgâtri in the middle of the sacrifice). Thou hast been celebrated (by the adhvaryu at the beginning of the sacrifice). Thou art celebrated again (by the âgnîdhra in the middle of the sacrifice). Thou art bright in the wet (cloud). Thou art great. Thou art powerful. Thou art food (as Soma). Thou art light (as Agni, fire, the eater). Thou art the end. Thou art the absorption (of all things).' 
athainamabhimṛśati bhramadasītyanena mantreṇa || 4 || 
athainam udyacchaty āmaṃsy āmaṃ hi te mahi | sa hi rājeśāno 'dhipatiḥ | sa māṃ rājeśano 'dhipatiṃ karotv iti || 
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5. Then he holds it (the Mantha) forth, saying 'Thou knowest all, we know thy greatness. He is indeed a king, a ruler, the highest lord. May that king, that ruler make me the highest lord.' 
athainamucchati saha pātreṇa haste gṛhṇātyāmaṃsyāmaṃhi te mahītyanena || 5 || 
athainam ācāmati -- tat savitur vareṇyam | madhu vātā ṛtāyate madhu kṣaranti sindhavaḥ | mādhvīr naḥ santv oṣadhīḥ | bhūḥ svāhā | bhargo devasya dhīmahi madhu naktam utoṣaso madhumat pārthivaṃ rajaḥ | madhu dyaur astu naḥ pitā | bhuvaḥ svāhā | dhiyo yo naḥ pracodayāt | madhumān no vanaspatir madhumāṃ astu sūryaḥ | mādhvīr gavo bhavantu naḥ | svaḥ svāhā | sarvāṃ ca sāvitrīm anvāha | sarvāś ca madhumatīr aham evedaṃ sarvaṃ bhūyāsaṃ bhūr bhuvaḥ svaḥ svāheti antata ācamya pāṇī prakṣālya jaghanenāgniṃ prākśirāḥ saṃviśati | prātar ādityam upatiṣṭhate | diśām ekapuṇḍarīkam asi | ahaṃ manuṣyāṇām ekapuṇḍarīkaṃ bhūyāsam iti | yathetam etya jaghanenāgnim āsīno vaṃśaṃ japati || 
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6. Then he eats it, saying: 'Tat savitur varenyam (We meditate on that adorable light)--The winds drop honey for the righteous, the rivers drop honey, may our plants be sweet as honey! Bhûh (earth) Svâhâ! 'Bhargo devasya dhîmahi (of the divine Savitri)--May the night be honey in the morning, may the air above the earth, may heaven, our father, be honey! Bhuvah (sky) Svâhâ!' 'Dhiyo yo nah prokodayât (who should rouse our thoughts)--May the tree be full of honey, may the sun be full of honey, may our cows be sweet like honey! Svah (heaven) Svâhâ!' He repeats the whole Sâvitrî verse, and all the verses about the honey, thinking, May I be all this! Bhûr, Bhuvah, Svah, Svâhâ! Having thus swallowed all, he washes his hands, and sits down behind the altar, turning his head to the East. In the morning he worships Âditya (the sun), with the hymn, 'Thou art the best lotus of the four quarters, may I become the best lotus among men.' Then returning as he came, he sits down behind the altar and recites the genealogical list. 
athainamācāmati bhakṣayati gāyatryāḥ prathamapādena madhumatyaikayā vyāhṛtyā ca prathamayā prathamagrāsamācāmati | tathā gāyatrīdvitīyapādena madhumatyā dvitīyayā dvitīya yā ca vyahṛtyā dvitīyaṃ grāsam | tathā tṛtīyena gāyatrīpādena tṛtīyayā madhumatyā tṛtīyayā ca vyāhṛtyā tṛtīyaṃ grāsam | sarvāṃ sāvitrīṃ sarvāśca madhumatīruktvāhamevedaṃ sarvaṃ bhūyāsamiti cānte bhūrbhavaḥ svaḥ svāheti samastaṃ bhaśrayati | yathā caturbhirgrāsaistaddravyaṃ sarvaṃ parisamāpyate tathā pūrvameva nirupyet |
yatpātrāvaliptaṃ tatpātraṃ sarvaṃ nirṇijya tūṣṇīṃ pivet |
pāṇī prakṣālyāpa ācamya jaghanenāgniṃ paścādagneḥ prākśirāḥ saṃviśati |
prātaḥ saṃdhyāmupāsyā'dityamupatiṣṭhate diśāmekapuṇḍarīkamityanena mantreṇa |
yathetaṃ yathāgatametyā'gatya jaghanenāgnimāsīno vaṃśaṃ japati || 6 || 
taṃ haitam uddālaka āruṇir vājasaneyāya yājñavalkyāyāntevāsina uktvovāca -- api ya enaṃ śuṣke sthāṇau niṣiñcej jāyerañ chākhāḥ praroheyuḥ palāśānīti || 
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7. Uddâlaka Âruni told this (Mantha-doctrine) to his pupil Vâgasaneya Yâgñavalkya, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.' 
 
etam u haiva vājasaneyo yājnavalkyo madhukāya paiṅgyāyāntevāsina uktvovāca -- api ya enaṃ śuṣke sthāṇau niṣiñcej jāyerañ chākhāḥ praroheyuḥ palāśānīti || 
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8. Vâgasaneya Yâgñavalkya told the same to his pupil Madhuka Paiṅgya, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.' 
 
etam u haiva madhukaḥ paiṅgyaś cūlāya bhāgavittaye 'ntevāsina uktvovāca -- api ya enaṃ śuṣke sthāṇau niṣiñcej jāyerañ chākhāḥ praroheyuḥ palāśānīti || 
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9. Madhuka Paiṅgya told the same to his pupil Kûla Bhâgavitti, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.' 
 
etam u haiva cūlo bhāgavittir jānakaya āyaḥsthūṇāyāntevāsina uktvovāca -- api ya enaṃ śuṣke sthāṇau niṣiñcej jāyerañ chākhāḥ praroheyuḥ palāśānīti || 
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10. Kûla Bhâgavitti told the same to his pupil Gânaki Âyasthûna, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.' 
 
etam u haiva jānakir āyasthūṇaḥ satyakāmāya jābālāyāntevāsina uktvovāca -- api ya enaṃ śuṣke sthāṇau niṣiñcej jāyerañ chākhāḥ praroheyuḥ palāśānīti || 
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11. Gânaki Âyasthûna told the same to his pupil Satyakâma Gâbâla, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.' 
 
etam u haiva satyakāmo jābālo 'ntevāsibhya uktvova -- acāpi ya enaṃ śuṣke sthāṇau niṣiñcej jāyerañ chākhāḥ praroheyuḥ palāśānīti | tam etaṃ nāputrāya vānantevāsine vā brūyāt || 
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12. Satyakâma Gâbâla told the same to his pupils, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.' Let no one tell this to any one, except to a son or to a pupil. 
taṃ haitamuddālaka ityādi satyakāmo jābālo 'ntevāsibhya uktvovācāpi ya enaṃ śuṣke sthāṇau niṣiñcejjāyerannevāsmiñśākhāḥ praroheyuḥ palāśānītyevamantamenaṃ manthamuddālakātprabhṛtyekaikācāryakramāgataṃ satyakāma ācāryo bahubhyo 'ntevāsibhya uktvovāca |
kimanyaduvācetyucyate-api ya enaṃ śuṣke sthāṇau gataprāṇe 'pyenaṃ manthaṃ bhakṣaṇāya saṃskṛtaṃ niṣiñcetprakṣipejjāyerannutpadyerannevāsminsthāṇau śākhā avayavā vṛkṣasya praroheyuśca palāśāni parṇāni yathā jīvataḥ sthāṇoḥ kimutānena karmaṇā kāmaḥ sidhyediti |
dhruvaphalamidaṃ karmeti karmastutyarthametat |
vidyādhigame ṣṭatīrthāni teṣāmiha saprāṇadarśanasya manthavijñānasyādhigame dve eva tīrthe anujñāyete putraścāntevāsī ca ||8-12 || 
caturaudumbaro bhavati | audumbaraḥ sruva audumbaraś camasa audumbara idhma audumbaryā upamanthanyau | daśa grāmyāṇi dhānyāni bhavanti | vrīhiyavās tilamāṣā aṇupriyaṃgavo godhūmāś ca masūrāś ca khalvāś ca khalakulāś ca | tān piṣṭān dadhani madhuni ghṛta upasiñcati | ājyasya juhoti || 
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13. Four things are made of the wood of the Udumbara tree, the sacrificial ladle (sruva), the cup (kamasa), the fuel, and the two churning sticks. There are ten kinds of village (cultivated) seeds, viz. rice and barley (brîhiyavâs), sesamum and kidney-beans (tilamâshâs), millet and panic seed (anupriyaṅgavas), wheat (godhûmâs), lentils (masûrâs), pulse (khalvâs), and vetches (khalakulâs 3) . After having ground these he sprinkles them with curds (dadhi), honey, and ghee, and then offers (the proper portions) of clarified butter (âgya). 
caturaudumbaro bhavatīti vyākhyātam | daśa grāmyāṇi bhavanti grāmyāṇāṃ tu dhānyānāṃ daśa niyamena grāhyā ityavocāma |
ke ta iti nirdiśyante-vrīhiyavāstilamāṣā aṇupriyaṅgavo 'ṇavaścāṇuśabdavācyāḥ kvaciddeśe |
priyaṅgavaḥ prasiddhāḥ kaṅguśabdena |
khalvā niṣpāvā vallaśabdavācyā loke khalakulāḥ kulatthāḥ |
etadvyatirekeṇa yathāśakti sarvauṣadhayo grāhyāḥ phalāni cetyavocāmāyājñikāni varjayitvā || 13 ||
iti bṛhadāraṇyakopaniṣadi ṣaṣṭhādhyāyasya tṛtīyaṃ brāhmaṇam || 2 || 
eṣāṃ vai bhūtānāṃ pṛthivī rasaḥ | pṛthivyā āpaḥ | apām oṣadhayaḥ | oṣadhīnāṃ puṣpāṇi | puṣpāṇāṃ phalāni | phalānāṃ puruṣaḥ | puruṣasya retaḥ || 
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1. FOURTH BRÂHMANA.
1. The earth is the essence of all these things, water is the essence of the earth, plants of water, flowers of plants, fruits of flowers, man of fruits, seed of man.
2. And Pragâpati thought, let me make an abode for him, and he created a woman (Satarûpâ). Tâm srishtvâdha upâsta, tasmât striyam adha upâsîta. Sa etam prâñkam grâvânam âtmana eva samudapârayat, tenainâm abhyasrigat.
3. Tasyâ vedir upastho, lomâni barhis, karmâdhishavane, samiddho madhyatas, tau mushkau. Sa yâvân ha vai vâgapeyena yagamânasya loko bhavati tâvân asya loko bhavati ya evam vidvân adhopahâsam karaty a sa strînam sukritam vriṅkte 'tha ya idam avidvân adhopahâsam karaty âsya striyah sukritam vriñgate.
4. Etad dha sma vai tadvidvân Uddâlaka Ârunir âhaitad dha sma vai tadvidvân Nâko Maudgalya âhaitad dha sma vai tadvidvân Kumârahârita âha, bahavo maryâ brâhmanâyanâ nirindriyâ visukrito'smâl lokât prayanti ya idam avidvâmso 'dhopahâsam karantîti. Bahu vâ idam suptasya va gâgrato vâ retah skandati,
5. Tad abhimrised anu vâ mantrayeta yan me 'dya retah prithivîm askântsîd yad oshadhîr apy asarad yad apah, idam aham tad reta âdade punar mâm aitv indriyam punas tegah punar bhagah, punar agnayo dhishnyâ yathâsthânam kalpantâm, ity anâmikâṅgushthâbhyâm âdâyântarena stanau vâ bhruvau vâ nimriñgyât.
6. If a man see himself in the water, he should recite the following verse: 'May there be in me splendour, strength, glory, wealth, virtue.' She is the best of women whose garments are pure. Therefore let him approach a woman whose garments are pure, and whose fame is pure, and address her.
7. If she do not give in, let him, as he likes, bribe her (with presents). And if she then do not give in, let him, as he likes, beat her with a stick or with his hand, and overcome her, saying: 'With manly strength and glory I take away thy glory,'--and thus she becomes unglorious.
8. If she give in, he says: 'With manly strength and glory I give thee glory,'--and thus they both become glorious.
9. Sa yâm ikkhet kâmayeta meti tasyâm artham nishtâya mukhena mukham sandhâyopastham asyâ abhimrisya gaped aṅgâdaṅgât sambhavasi hridayâd adhi gâyase, sa tvam aṅgakashâyo 'si digdhaviddhâm iva mâdayemâm amûm mayîti.
10. Atha yâm ikkhen na garbham dadhîteti tasyâm artham nishtâya mukhena mukham sandhâyâbhiprânyâpânyâd indriyena te retasâ reta âdada ity aretâ eva bhavati.
11. Atha yâm ikkhed garbham dadhîteti tasyâm artham nishtâya mukhena mukham sandhâyâpânyâbhiprânyâd indriyena te retâsa reta âdadhâmîti garbhiny eva bhavati.
12. Now again, if a man's wife has a lover and the husband hates him, let him (according to rule) place fire by an unbaked jar, spread a layer of arrows in inverse order, anoint these three arrow-heads with butter in inverse order, and sacrifice, saying: 'Thou hast sacrificed in my fire, I take away thy up and down breathing, I here.' 'Thou hast sacrificed in my fire, I take away thy sons and cattle, I here.' 'Thou hast sacrificed in my fire, I take away thy sacred and thy good works, I here.' 'Thou hast sacrificed in my fire, I take away thy hope and expectation, I here.' He whom a Brâhmana who knows this curses, departs from this world without strength and without good works. Therefore let no one wish even for sport with the wife of a Srotriya who knows this, for he who knows this, is a dangerous enemy.
13. When the monthly illness seizes his wife, she should for three days not drink from a metal vessel, and wear a fresh dress. Let no Vrishala or Vrishalî (a Sûdra man or woman) touch her. At the end of the three days, when she has bathed, the husband should make her pound rice.
14. And if a man wishes that a white son should be born to him, and that he should know one Veda, and live to his full age, then, after having prepared boiled rice with milk and butter, they should both eat, being fit to have offspring.
15. And if a man wishes that a reddish son with tawny eyes should be born to him, and that he should know two Vedas, and live to his full age, then, after having prepared boiled rice with coagulated milk and butter, they should both eat, being fit to have offspring.
16. And if a man wishes that a dark son should be born to him with red eyes, and that he should know three Vedas, and live to his full age, then, after having prepared boiled rice with water and butter, they should both eat, being fit to have offspring.
17. And if a man wishes that a learned daughter should be born to him, and that she should live to her full age, then, after having prepared boiled rice with sesamum and butter, they should both eat, being fit to have offspring.
18. And if a man wishes that a learned son should be born to him, famous, a public man, a popular speaker, that he should know all the Vedas, and that he should live to his full age, then, after having prepared boiled rice with meat and butter, they should both eat, being fit to have offspring. The meat should be of a young or of an old bull.
19. And then toward morning, after having, according to the rule of the Sthâlîpâka (pot-boiling), performed the preparation of the Âgya (clarified butter 1), he sacrifices from the Sthâlîpâka bit by bit, saying: 'This is for Agni, Svâhâ! This is for Anumati, Svâhâ! This is for the divine Savitri, the true creator, Svâhâ!' Having sacrificed, he takes out the rest of the rice and eats it, and after having eaten, he gives it to his wife. Then he washes his hands, fills a water-jar, and sprinkles her thrice with it, saying: 'Rise hence, O Visvâvasu, seek another blooming girl, a wife with her husband.'
20. Then he embraces her, and says: 'I am Ama (breath), thou art Sâ (speech). Thou art Sâ (speech), I am Ama (breath). I am the Sâman, thou art the Rik. I am the sky, thou art the earth. Come, let us strive together, that a male child may be begotten.'
21. Athâsyâ ûrû vihâpayati, vigihîthâm dyâvâprithivî iti tasyâm artham nishtâya mukhena mukham sandhâya trir enâm anulomâm anumârshti, Vishnur yonim kalpayatu, Tvashtâ rûpâni pimsatu, âsiñkatu Pragâpatir Dhâtâ garbham dadhatu te. Garbham dhehi Sinîvâli, garbham dhehi prithushtuke, garbham te Asvinau devâv âdhattâm pushkarasragau.
22. Hiranmayî aranî yâbhyâm nirmanthatâm asvinau, tam te garbham havâmahe dasame mâsi sûtave. Yathâgnigarbhâ prithivî, yathâ dyaur indrena garbhinî, vâyur disâm yathâ garbha evam garbham dadhâmî te 'sav iti.
23. Soshyantîm adbhir abhyukshati. Yathâ vâyuh pushkarinîm samiñgayati sarvatah, evâ te garbha egatu sahâvaitu garâyunâ. Indrasyâyam vragah kritah sârgalah saparisrayah, tam indra nirgahi garbhena sâvarâm saheti.
24. When the child is born, he prepares the fire, places the child on his lap, and having poured prishadâgya, i.e. dadhi (thick milk) mixed with ghrita (clarified butter) into a metal jug, he sacrifices bit by bit of that prishadâgya, saying: 'May I, as I increase in this my house, nourish a thousand! May fortune never fail in his race, with offspring and cattle, Svâhâ!' 'I offer to thee. in my mind the vital breaths which are in me, Svâhâ!' 'Whatever in my work I have done too much, or whatever I have here done too little, may the wise Agni Svishtakrit make this right and proper for us, Svâhâ!'
25. Then putting his mouth near the child's right ear, he says thrice, Speech, speech 3! After that he pours together thick milk, honey, and clarified butter, and feeds the child with (a ladle of) pure gold, saying: 'I give thee Bhûh, I give thee Bhuvah, I give thee Svah. Bhûr, Bhuvah, Svah, I give thee all.'
26. Then he gives him his name, saying: 'Thou art Veda;' but this is his secret name.
27. Then he hands the boy to his mother and gives him her breast, saying: 'O Sarasvatî, that breast of thine which is inexhaustible, delightful, abundant, wealthy, generous, by which thou cherishest all blessings, make that to flow here.'
28. Then he addresses the mother of the boy: 'Thou art Ilâ Maitrâvarunî: thou strong woman hast born a strong boy. Be thou blessed with strong children thou who hast blessed me with a strong child.'
And they say of such a boy: 'Ah, thou art better than thy father; ah, thou art better than thy grandfather. Truly he has reached the highest point in happiness, praise, and Vedic glory who is born as the son of a Brâhmana that knows this.'

Not completely translated by Müller as above, below is the translation of Hume

SIXTH ADHYÂYA FOURTH BRÂHMAṄA
Incantations and ceremonies for procreation
Verily, of created things here earth is the essence; of earth, water; of water, plants; of plants, flowers; of flowers, fruits; of fruits, man (purusa); of man, semen. 
"sarvebhyo 'ṅgebhyastejaḥ saṃbhūtam"iti śrutyantarāt || 1 || 
sa ha prajāpatir īkṣāṃ cakre -- hantāsmai pratiṣṭhāṃ kalpayānīti sa striyaṃ sasṛje | tāṃ sṛṣṭvādha upāsta | tasmāt striyam adha upāsīta | sa etaṃ prāñcaṃ grāvāṇam ātmana eva samudapārayat | tenainām abhyasṛjata || 
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2. Prajâpati ('Lord of creatures') bethought himself: 'Come, let me provide him a firm basis!' So he created woman. When he had created her, he revered her below.--Therefore one should revere woman below.--He stretched out for himself that stone which projects. With that he impregnated her. 
yata evaṃ sarvabhūtānāṃ sāratamametadreto 'taḥ kā nu khalvasya yogyā pratiṣṭheti sa ha sraṣṭā prajāpatirīkṣāñcake |
īkṣāṃ kṛtvā sa sriyaṃ sasṛje |
tāṃ ca sṛṣṭvādha upāsta maithunākhyaṃ karmādhaupāsanaṃ nāma kṛtavān |
tasmātsriyamadha upāsīta śreṣṭhānuśrayaṇā hi prajāḥ |
atra vājapeyasāmānyakḷptimāha-sa etaṃ prāñcaṃ prakṛṣṭagatiyuktamātmano grāvāṇaṃ somābhiṣavopalasthānīyaṃ kāṭhinyasāmānyātprajananendriyamudapārayadutpūritavānsrīvyañjanaṃ prati tenaināṃ sriyamabhyasṛjadabhisaṃsargaṃ kṛtavān || 2 || 
tasyā vedir upasthaḥ | lomāni barhiś | carmādhiṣavaṇe | samiddho madhyatas tau muṣkau | sa yāvān ha vai vājapeyena yajamanasya loko bhavati tāvān asya loko bhavati | ya evaṃ vidvān adhopahāsaṃ caraty āsāṃ strīṇāṃ sukṛtaṃ vṛṅkte | atha ya idam avidvān adhopahāsaṃ caraty āsya striyaḥ sukṛtaṃ vṛñjate || 
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3. Her lap is a sacrificial altar; her hairs, the sacrificial grass; her skin, the soma-press. The two labia of the vulva are the fire in the middle. Verily, indeed, as great as is the world of him who sacrifices with the Vâjapeya ('Strength-libation') sacrifice, so great is the world of him who practises sexual intercourse, knowing this; he turns the good deeds of women to himself. But he who practises sexual intercourse without knowing this-women turn his good deeds unto themselves. 
etaddha sma vai tadvidvānuddālaka āruṇirāhādhopahāsākhyaṃ maithunakarma vājapeyasampannaṃ vidvānityarthaḥ | tathā nāko maudgalyaḥ kumārahāritaśca |
kiṃ ta āhurityujyate-bahavo maryā maraṇadharmiṇo manuṣyā brāhmaṇā ayanaṃ yeṣāṃ te brahmaṇāyanā brahmabandhavo jātimātropajīvina ityetat |
nirindriyā viśliṣṭendriyā visukṛto vigatasukṛtakarmāṇo 'vidvāṃsau maithunakarmāsaktā ityarthaḥ |
te kimasmāllokātprayanti paralokātparibhraṣṭā iti maithunakarmaṇo 'tyantapāpahetutvaṃ darśayati-ya idamavidvāṃso 'dhopahāsaṃ carantīti |
śrīmanthaṃ kṛtvā patnyā ṛtukālaṃ brahmacaryeṇa pratīkṣate yadīda rataḥ skandati bahu vālpaṃ vā suptasya vā jāgrato vā rāgaprābalyāt || 4 || 
etad dha sma vai tad vidvān uddālaka ārunir āha | etad dha sma vai tad vidvān nāko maudgalya āha | etad dha sma vai tad vidvān kumārahārita āha -- bahavo maryā brāhmanāyanā nirindriyā visukṛto 'smāl lokāt prayanti ya idam avidvāṃso 'dhopahāsaṃ carantīti | bahu vā idaṃ suptasya vā jāgrato vā retaḥ skandati || 
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4. This, verily, indeed, it was that Uddâlaka Âruṅi knew when he said:-- This, verily, indeed, it was that Nâka Maudgalya knew when he said:-- This, verily, indeed, it was that Kumârahârita knew when he said: 'Many mortal men, Brahmans by descent, go forth from this world, impotent and devoid of merit, namely those who practise sexual intercourse without knowing this.'
[If] even this much semen is spilled, whether of one asleep or of one awake, 
etaddha sma vai tadvidvānuddālaka āruṇirāhādhopahāsākhyaṃ maithunakarma vājapeyasampannaṃ vidvānityarthaḥ | tathā nāko maudgālya- kumārahāritaśca |
kiṃ ta āhurityucyate-bahavo maryā maraṇadharmiṇo manuṣyā brāhmaṇā ayanaṃ yeṣāṃ te brāhmaṇāyanā brahmabandhavo jātimātropajīvina ityetat |
nirindriyā viśilaṣṭendriyā visukṛto vigatasukṛtakarmāṇo 'vidvāṃsau maithunakarmāsaktā ityarthaḥ |
te kimasmāllokātprayanti paralokātparibhraṣṭā iti maithunakarmaṇo 'tyantapāpahetutvaṃ darśayati-ya idamavidvāṃso 'dhopahāsaṃ carantīti |
śrīmanthaṃ kṛtvā patnyā śratukālaṃ brahmacaryeṇa pratīkṣate yadīda rataḥ skandati bahu vālpaṃ vā suptasya vā jāgrato vā rāgaprābalyāt || 4 || 
tad abhimṛśed anu vā mantrayeta -- yan me 'dya retaḥ pṛthivīm askāntsīd yad oṣadhīr apy asarad yad apaḥ | idam ahaṃ tad reta ādade | punar mām aitu indriyaṃ punas tejaḥ punar bhagaḥ | punar agnir dhiṣṇyā yathāsthānaṃ kalpantām | ity anāmikāṅguṣṭhābhyām ādāyāntareṇa stanau vā bhruvau vā nimṛjyāt || 
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5. then he should touch it, or [without touching] repeat:-- 'What semen has of mine to earth been spilt now,
Whate'er to herb has flowed, whate'er to water-- This very semen I reclaim! 
Again to me let vigor come! 
Again, my strength; again, my glow! 
Again the altars and the fire, 
Be found in their accustomed place!' Having spoken thus, he should take it with ring-finger and thumb, and rub it on between his breasts or his eye-brows. 
tadabhimṛśedanumantrayeta vānujapedityarthaḥ |
yadābhimṛśati tadānāmikāṅguṣṭhābhyāṃ tadreta ādade ityevamantena mantreṇa punarmāmityetenanimṛjyādantareṇa madhye bhruvau bhruvervā stanau stanayorvā || 5 || 
atha yady udaka ātmānaṃ paśyet tad abhimantrayeta -- mayi teja indriyaṃ yaśo draviṇaṃ sukṛtam iti | śrīr ha vā eṣā strīṇāṃ yan malodvāsāḥ | tasmān malodvāsasaṃ yaśasvinīm abhikramyopamantrayeta || 
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6. Now, if one should see himself in water, he should recite over it the formula: 'In me be vigor, power, beauty, wealth, merit!' This, verily, indeed, is loveliness among women: when she has removed the clothes of her impurity. Therefore when she has removed the clothes of her impurity and is beautiful, one should approach and invite her. 
atha yadi kadācidudaka ātmānamātmacchāyāṃ paśyettatrāpyatrimantrayetānena mantreṇa-mayi teja iti |
śrīrha vā eṣā patnā srīṇāṃ madhye yadyasmānmalodvāsā udgatamalavadvāsāstasmāttāṃ malodvāsasaṃ yaśasvinīṃ śrīmatīmabhikramyābhigatyopamantrayetedamadyā'vābhyāṃ kāryaṃ yatputrotpādanamiti trirātrānta āplutām || 6 || 
sā ced asmai na dadyāt kāmam enām avakriṇīyāt | sā ced asmai naiva dadyāt kāmam enāṃ yaṣṭyā vā pāṇinā vopahatyātikrāmet | indriyena te yaśasā yaśa ādada iti | ayaśā eva bhavati || 
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7. If she should not grant him his desire, he should bribe her. If she still does not grant him his desire, he should hit her with a stick or with his hand, and overcome her, saying: 'With power, with glory I take away your glory!' Thus she becomes inglorious. 
sā cedasmai na dadyānmaithunaṃ kartuṃ yatputrotpādanamiti trirātrānta jñāpayet |
tathāpi sā naiva dadyātkāmamenāṃ yaṣṭyā vā pāṇinā vopahatyātikrāmenmaithunāya |
śāpsyāmi tvāṃ durbhagāṃ kariṣyāmīti prakhyāpya tāmanena mantreṇopagacchedindriyeṇa te yaśasā yaśa ādada iti |
sā tasmāttadabhiśāpādvandhyā durbhageti khyātāyaśā eva bhavati || 7 || 
sā ced asmai dadyād indriyeṇa te yaśasā yaśa ādadhāmīti | yaśasvināv eva bhavataḥ || 
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8. If she should yield to him, he says: 'With power, with glory I give you glory!' Thus they two become glorious. 
sā cedasmai dadyādanuguṇaiva syādbhartustadānena mantreṇopagacchendriyeṇa te yaśasā yaśa ādadhāmīti tadā yaśasvināvevobhāvapi bhavataḥ || 8 || 
sa yām icchet -- kāmayeta meti tasyām arthaṃ niṣṭhāya mukhena mukhaṃ saṃdhāyopastham asyā abhimṛśya japet -- aṅgād aṅgāt saṃbhavasi hṛdayād adhijāyase | sa tvam aṅgakaṣāyo 'si digdhaviddhām iva mādayemām amūṃ mayīti || 
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9. The woman whom one may desire with the thought, 'May she enjoy love with me!'--after inserting the member in her, joining mouth with mouth, and stroking her lap, he should mutter:-- 'Thou that from every limb art come,
That from the heart art generate,
Thou art the essence of the limbs! 
Distract this woman here in me,
As if by poisoned arrow pierced!' 
sa yāṃ svabhāryāmicchediyaṃ māṃ kāmayeteti tasyāmarthaṃ prajananendriyaṃ niṣṭhāya nikṣipya mukhena mukhaṃ saṃdhāyopasthamasyā abhimṛśya japedimaṃ mantramaṅgādaṅgāditi || 9 || 
atha yām icchen na garbhaṃ dadhīteti tasyām arthaṃ niṣṭhāya mukhena mukhaṃ saṃdhāyābhiprāṇyāpānyāt | indriyeṇa te retasā reta ādada iti | aretā eva bhavati || 
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10. Now, the woman whom one may desire with the thought, 'May she not conceive offspring!'--after inserting the member in her and joining mouth with mouth, he should first inhale, then exhale, and say: 'With power, with semen, I reclaim the semen from you!' Thus she comes to be without seed. 
atha yāmicchenna garbhaṃ dadhīta na dhārayedgarbhiṇī mā bhūditi tasyāmarthamiti pūrvavat |
abhiprāṇyābhiprāṇanaṃ prathamaṃ kṛtvā paścādapānyādindriyeṇa te retasā reta ādada ityanena mantreṇāretā eva bhavati na garbhiṇī bhavatītyarthaḥ || 10 || 
atha yām icched dadhīteti tasyām arthaṃ niṣṭhāya mukhena mukhaṃ saṃdhāyāpānyābhiprāṇyāt | indriyeṇa te retasā reta ādadhāmīti | garbhiṇy eva bhavati || 
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11. Now, the woman whom one may desire with the thought, 'May she conceive!'--after inserting the member in her and joining mouth with mouth, he should first exhale, then inhale, and say: 'With power, with semen, I deposit semen in you!' Thus she becomes pregnant. 
atha yāmiccheddadhīta garbhamiti tasyāmarthamityādi pūrvavat |
pūrvaviparyayeṇāpānyābhiprāṇyādindriyeṇa te retasā reta ādadhāmīti garbhiṇyeva bhavati || 11 || 
atha yasya jāyāyai jāraḥ syāt taṃ ced dviṣyād āmapātre 'gnim upasamādhāya pratilomaṃ śarabarhiḥ stīrtvā tasminn etāḥ śarabhṛṣṭīḥ pratilomāḥ sarpiṣāktā juhuyāt | mama samiddhe 'hauṣīḥ | prāṇāpānau ta ādade 'sāv iti | mama samiddhe 'hauṣīḥ | putrapaśūṃs ta ādade 'sāv iti | mama samiddhe 'hauṣīḥ | iṣṭāsukṛte ta ādade 'sāv iti | mama samiddhe 'hauṣīḥ | aśāparākāśau ta ādade 'sāv iti | sa vā eṣa nirindriyo visukṛto 'smāl lokād praiti yam evaṃvid brāhmaṇaḥ śapati | tasmād evaṃvitśrotriyasya dāreṇa nopahāsam icchet | uta hy evaṃvit paro bhavati || 
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12. Now, if one's wife have a paramour, and he hate him, let him put fire in an unannealed vessel, spread out a row of reed arrows in inverse order, and therein sacrifice in inverse order those reed arrows, their heads smeared with ghee, saying:-- 'You have made a libation in my fire! I take away your in-breath and out-breath (prâṅâpânau)--you, so-and-so! You have made a libation in my fire! I take away your sons and cattle--you, so-and-so! You have made a libation in my fire! I take away your sacrifices and meritorious deeds--you, so-and-so! You have made a libation in my fire! I take away your hope and expectation--you, so-and-so!' Verily, he whom a Brahman who knows this curses--he departs from this world impotent and devoid of merit. Therefore one should not desire dalliance with the spouse of a person learned in sacred lore (śrotriya) who knows this, for indeed he who knows this becomes superior. 
atha punaryasya jāyāyai jāra upapatiḥ syāttaṃ ceddviṣyādabhicariṣyāmyenamiti manyeta tasyedaṃ karma |
āmapātre 'gnimupasamādhāya sarvaṃ pratilomaṃ kuryāttasminnagnāvetāḥ śarabhṛṣṭīḥ śareṣīkāḥ pratilomāḥ sarpiṣāktā ghṛtābhyaktā juhuyānmama samiddhe 'hauṣīrityādyā āhutīrante sarvāsāmasāviti nāmagrahaṇaṃ pratyekam |
sa eṣa evaṃvidyā brāhmaṇaḥ śapati sa visukṛto vigatapuṇyakarmā praiti |
tasmādevaṃvicchrotrisya dāreṇa nopahāsamicchennarmāpi na kuryātkimutādhopahāsaṃ hi yasmādevaṃvidapi tāvatparo bhavati śatrurbhavatītyarthaḥ || 12 || 
atha yasya jāyām ārtavaṃ vindet tryahaṃ kaṃse na pibet | ahatavāsāḥ | naināṃ vṛṣalo na vṛṣaly apahanyāt | trirātrānta āplutya vrīhīn avaghātayet || 
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13. Now, when the monthly sickness comes upon anyone's wife, for three days she should not drink from a metal cup, nor put on fresh clothes. Neither a low-caste man nor a low-caste woman should touch her. At the end of the three nights she should bathe and should have rice threshed. 
atha yasya jāyāmārtavaṃ vindedṛtubhāvaṃ prāpnuyādityevamādigranthaḥ śrīrha vā eṣā srīṇāmityataḥ pūrvaṃ draṣṭavyaḥ sāmarthyāt |
tryahaṃ kaṃsena pibedahatavāsāśca syāt |
naināṃ snātāmasnātāṃ ca vṛṣalo vṛṣalī vā nopahanyānnopaspṛśet |
trirātrānte trirātravratasamāptāvāplutya snātvāhatavāsā syāditi vyavahitena saṃbandhaḥ |
tāmāplutāṃ vrīhīnavaghātayedvrīhyavaghātāya tāmeva viniyuñjyāt || 13 || 
sa ya icchet -- putro me śuklo jāyeta vedam anubruvīta sarvam āyur iyād iti kṣīraudanaṃ pācayitvā sarpiṣmantam aśnīyātām | īśvarau janayitavai || 
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14. In case one wishes, 'That a white son be born to me! that he be able to repeat a Veda! that he attain the full length of life!'--they two should have rice cooked with milk and should eat it prepared with ghee. They two are likely to beget [him]. 
sa ya icchetputro me śuklo varṇato jāyeta vedamekamanubruvīta sarvamāyuriyādvarṣaśataṃ kṣīraudanaṃ pācayitvā sarpiṣmantamaśnīyātāmāśvarau samarthau janayitavai janayitum || 14 || 
atha ya icchet -- putro me kapilaḥ piṅgalo jāyeta dvau vedāv anubruvīta sarvam āyur iyād iti dadhyodanaṃ pācayitvā sarpiṣmantam aśnīyātām | īśvarau janayitavai || 
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15. Now, in case one wishes, 'That a tawny son with reddish-brown eyes be born to me! that he be able to recite two Vedas! that he attain the full length of life!'--they two should have rice cooked with sour milk and should eat it prepared with ghee. They two are likely to beget [him]. 
dadhyodanaṃ dadhnā caruṃ pācayitvā dvidevaṃ cedicchati putraṃ tadaivamaśananiyamaḥ || 15 || 
atha ya icchet -- putro me śyāmo lohitākṣo jāyeta trīn vedān anubruvīta sarvam āyur iyād iti udaudanaṃ pācayitvā sarpiṣmantam aśnīyātām | īśvarau janayitavai || 
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16. Now, in case one wishes, 'That a swarthy son with red eyes be born to me! that he be able to repeat three Vedas! that he attain the full length of life!'--they two should have rice boiled with water and should eat it prepared with ghee. They two are likely to beget [him]. 
kevalameva svābhāvikamodanam |
udagrahaṇamanyaprasaṅganivṛttyatham || 16 || 
atha ya icched -- duhitā me paṇḍitā jāyeta sarvam āyur iyād iti tilaudanaṃ pācayitvā sarpiṣmantam aśnīyātām | īśvarau janayitavai || 
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17. Now, in case one wishes, 'That a learned (pandita) daughter be born to me! that she attain the full length of life!'--they two should have rice boiled with sesame and should eat it prepared with ghee. They two are likely to beget [her]. 
duhituḥ pāṇḍityaṃ gṛhatantraviṣayameva vede 'nadhikārāt |
tilaudanaṃ kṛtaram || 17 || 
atha ya icchet -- putro me paṇḍito vigītaḥ samitiṃgamaḥ śuśrūṣitāṃ vācaṃ bhāṣitā jāyeta sarvān vedān anubruvīta sarvam āyur iyād iti māṃsaudanaṃ pācayitvā sarpiṣmantam aśnīyātām | īśvarau janayitavāi | aukṣeṇa vārṣabheṇa vā || 
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18. Now, in case one wishes, 'That a son, learned, famed, a frequenter of council-assemblies, a speaker of discourse desired to be heard, be born to me! that he be able to repeat all the Vedas! that he attain the full length of life!'--they two should have rice boiled with meat and should eat it prepared with ghee. They two are likely to beget [him], with meat, either veal or beef. 
vividhaṃ gīto vigītaḥ prakhyāta ityarthaḥ | samitiṅgamaḥ sabhāṃ gacchatīti pragalbha ityarthaḥ | pāṇḍityasya pṛthaggrahaṇāt | śuśrūṣitāṃ śrotumiṣṭāṃ ramaṇīyāṃ vācaṃ bhāṣitā saṃskṛtāyā arthavatyā vāco bhāṣitetyarthaḥ |
māṃsamiśramodanaṃ māṃsaudanam |
tanmāṃsaniyamārthamāha-aukṣeṃ vā māṃsena |
ukṣā secanasamarthaḥ puṅgavastadīyaṃ māṃsam |
ṛṣabhastato 'pyadhikavayāstadīyamārṣabhaṃ māṃsam || 17 || 
athābhiprātar eva sthālīpākāvṛtājyaṃ ceṣṭitvā sthālīpākasyopaghātaṃ juhoty agnaye svāhānumataye svāhā devāya savitre satyaprasavāya svāheti | hutvoddhṛtya prāśnāti | prāśyetarasyāḥ prayacchati | prakṣālya pāṇī udapātraṃ pūrayitvā tenaināṃ trir abhyukṣati -- uttiṣṭhāto viśvāvaso 'nyām iccha prapūrvyām | saṃ jāyāṃ patyā saheti || 
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19. Now, toward morning, having prepared melted butter in the manner of the Sthâlîpâka, he takes of the Sthâlîpâka and makes a libation, saying: 'To Agni, hail! To Anumati, hail! To the god Savitri ('Enlivener,' the Sun), whose is true procreation (satya-prasava), hail!' Having made the libation, he takes and eats, Having eaten, he offers to the other [i.e. to her]. Having washed his hands, he fills a vessel with water and therewith sprinkles her thrice, saying:-- 'Arise from hence, Vis'vavasu!  4
Some other choicer maiden seek! 
This wife together with her lord ----' 5 
athāmiprātareva kāle 'vaghātanirvṛttāṃstaṇḍulānādāya sthālīpākāvṛtā sthālīpākavidhinā'jyaṃ ceṣṭitvā'jyasaṃskāraṃ kṛtvā caruṃ śrapayitvā sthālīpākasyā'hutīrjuhotyupaghātamupahatyopahatyāgnaye svāhetyādyāḥ |
gārhyaḥ sarvo vidhirdraṣṭavyo 'tra hutvoddhṛtya caruśeṣaṃ prāśnāti svayaṃ prāśyetarasyāḥ patnyai prayacchatyucchiṣṭam |
prakṣālya pāṇī ācamyodapātraṃ pūrayitvā tenodakenaināṃ trirabhyukṣatyena mantreṇottiṣṭhāta iti sakṛnmantroccāraṇam || 19 || 
athainām abhipadyate -- amo 'ham asmi sā tvam | sā tvam asy amo 'ham | sāmāham asmi ṛk tvam | dyaur aham pṛthivī tvam | tāv ehi saṃrabhāvahai saha reto dadhāvahai | puṃse putrāya vittaya iti || 
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20. Then he comes to her and says:-- 'This man (ama) am I; that woman (sâ), thou! 
That woman, thou; this man am I! 
I am the Sâman; thou, the Rig! 
I am the heaven; thou, the earth! Come, let us two together clasp! 
Together let us semen mix, a male, a son for to procure!' 
athaināmabhimantrya kṣīraudanādi yathāpatyakāmaṃ bhuktveti kramo draṣṭavyaḥ |
saṃveśanakāle 'mo 'hamasmītyādimantreṇābhipadyate || 20 || 
athāsyā ūrū vihāpayati -- vijihīthāṃ dyāvāpṛthivī iti | tasyām arthaṃ niṣṭhāya mukhena mukhaṃ saṃdhāya trir enām anulomām anumārṣṭi -- viṣṇur yoniṃ kalpayatu tvaṣṭā rūpāṇi piṃśatu | ā siñcatu prajāpatir dhātā garbhaṃ dadhātu te | garbhaṃ dhehi sinīvāli garbhaṃ dhehi pṛthuṣṭuke | garbhaṃ te aśvinau devāv ādhattāṃ puṣkarasrajau || 
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21. Then he spreads apart her thighs, saying: 'Spread yourselves apart, heaven and earth!' Inserting the member in her and joining mouth with mouth, he strokes her three times as the hair lies, saying:-- 'Let Vishṅu make the womb prepared! 
Let Tyashtri shape the various forms! 
Prajâpati--let him pour in! 
Let Dhâtri place the germ for thee! O Sinîvâlî, give the germ;
 O give the germ, thou broad-tressed dame! 
Let the Twin Gods implace thy germ--
The Asvins, crowned with lotus-wreaths! 
athāsyā ūrū vihāpayati vijihīthāṃ dyāvāpṛthivī ityanena |
tasyāmarthamityādi pūrvavat |
trirenāṃ śiraḥ prabhṛtyanulomāmanumārṣṭi viṣṇuryonimityādi pratimantram || 21 || 
hiraṇmayī araṇī yābhyāṃ nirmanthatām aśvinau | taṃ te garbhaṃ havāmahe daśame māsi sūtaye | yathāgnigarbhā pṛthivī yathā dyaur aindreṇa garbhiṇī | vāyur diśāṃ yathā garbha evaṃ garbhaṃ dadhāmi te 'sāv iti || 
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22. With twain attrition-sticks of gold
 The Aśvin Twins twirl forth a flame;
 'Tis such a germ we beg for thee,
In the tenth month to be brought forth. As earth contains the germ of Fire (agni),
As heaven is pregnant with the Storm (indra),
As of the points the Wind (vâyu) is germ,
E'en so a germ I place in thee,
 So-and-so!' 
ante nāma gṛhṇātyasāviti tasyāḥ || 22 || 
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 || 
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23. When she is about to bring forth, he sprinkles her with water, saying.-- Like as the wind doth agitate

A lotus-pond on every side,
So also let thy fetus stir. 
Let it come with its chorion. This fold of Indra's has been made
With barricade enclosed around.

O Indra, cause him to come forth--
The after-birth along with babe!' 
soṣyantīmadbhirabhyukṣati prasavakāle sukhaprasavanārthamanena mantreṇa |
yathā vāyuḥ puṣkariṇīṃ samiṅgayati sarvataḥ |
evā te garbha ejatviti || 23 || 
jāte 'gnim upasamādhāyāṅka ādhāya kaṃse pṛṣadājyaṃ saṃnīya pṛṣadājyasyopaghātaṃ juhoti -- asminsahasraṃ puṣyāsam edhamānaḥ sve gṛhe | asyopasandyāṃ mā chaitsīt prajayā ca paśubhiś ca svāhā | mayi prāṇāṃs tvayi manasā juhomi svāhā | yat karmaṇātyarīricam yad vā nyūnam ihākaram | agniṣṭat sviṣṭakṛd vidvān sviṣṭaṃ suhutaṃ karotu naḥ svāheti || 
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24. When [the son] is born, he [i. e. the father] builds up a fire, places him on his lap, mingles ghee and coagulated milk in a metal dish, and makes an oblation, ladling out of the mingled ghee and coagulated milk, and saying- 'In this son may I be increased,
And have a thousand in mine house! 
May nothing rob his retinue
Of offspring or of animals! 
              Hail! The vital powers (prâna) which are in me, my mind, I offer in you.
Hail! 
What in this rite I overdid, 
Or what I have here scanty made--
Let Agni, wise, the Prosperer,
Make fit and good our sacrifice! 
              Hail!' 
atha jātakarma |
jāte 'gnimupasamādhāyāṅka ādhāya putraṃ kaṃse pṛṣadājyaṃ saṃmīya saṃyojya dadhi ghṛte pṛṣadājyasyopaghātaṃ juhotyasminsahasramityādyāvāpasthāne || 24 || 
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 || 
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25. Then he draws down to the child's right ear and says 'Speech! Speech!' three times. Then he mingles coagulated milk, honey, and ghee and feeds [his son] out of a gold [spoon] which is not placed within [the mouth], saying: 'I place in you Bhûr! I place in you Bhuvas! I place in you Svar!  Bhûr, Bhuvas, Svar---everything I place in you!' 
athāsya dakṣiṇaṃ karṇamabhinidhāya svaṃ mukhaṃ vāgvāgiti trirjapet |
atha dadhi madhu ghṛtaṃ saṃnīyānantarhitenāvyavahitena jātarūpeṇa hiraṇyena prāśayatyetairmantraiḥ pratyekam || 25 || 
athāsya nāma karoti vedo 'sīti | tad asyaitad guhyam eva nāma bhavati || 
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26. Then he gives him a name, saying: 'You are Veda.' So this becomes his secret name. 
athāsya nāmadheyaṃ karoti vedo 'sīti |
tadasya tadguhyaṃ nāma bhavati veda iti || 26 || 
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 || 
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27. Then he presents him to the mother and offers the breast, saying:-- 'Thy breast which is unfailing and refreshing,
Wealth-bearer, treasure-finder, rich bestower,
With which thou nourishest all things esteeméd--
Give it here, O Sarasvatî, to suck from.' 
athainaṃ mātre pradāya svāṅkasthaṃ stanaṃ prayacchati yaste stana ityādimantreṇa || 27 || 
athāsya mātaram 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 || 
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28. Then he addresses the child's mother:-- 'You are Ilâ, of the lineage of Mitra and Varuṅa! 
O heroine! She has borne a hero!' 7
Continue to be such a woman abounding in heroes--
She who has made us abound in a hero!' Of such a son, verily, they say: 'Ah, you have gone beyond your father! Ah, you have gone beyond your grandfather!' Ah, he reaches the highest pinnacle of splendor, glory, and sacred knowledge who is born as the son of a Brahman who knows this! 
athāsya mātaramabhimantrayata ilāsītyanena |
taṃ vā etamāhurityanena vidhinā jātaḥ putraḥ pitaraṃ pitāmahaṃ cātiśeta iti śriyā yaśasā brahmavarcasena paramāṃ niṣṭhāṃ prāpadityevaṃ stutyo bhavatītyarthaḥ |
yasya caivaṃvido brāhmaṇasya putro jāyate sa caivaṃ bhavatītyadhyāhāryam || 28 ||
iti bṛhadāraṇyakopaniṣadi ṣaṣṭhādhyāyasya caturthaṃ brāhmaṇam || 4 || 
atha vaṃśaḥ | pautimāṣīputraḥ kātyāyanīputrāt | kātyāyanīputro gautamīputrāt | gautamīputro bhāradvājīputrāt | bhāradvājīputraḥ pārāśarīputrāt | pārāśarīputra aupasvastīputrāt | aupasvastīputraḥ pārāśarīputrāt | pārāśarīputraḥ kātyāyanīputrāt | kātyāyanīputraḥ kauśikīputrāt | kauśikīputra ālambīputrāc ca vaiyāghrapadīputrāc ca | vaiyāghrapadīputrah kāṇvīputrāc ca kāpīputrāc ca | kāpīputraḥ || 
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FIFTH BRÂHMANA
1. Now follows the stem: 1. Pautimâshîputra from Kâtyâyanîputra, 2. Kâtyâyanîputra from Gotamîputra, 3. Gotamîputra from Bhâradvâgîputra, 4. Bhâradvâgîputra from Pârâsarîputra, 5. Pârâsarîputra from Aupasvatîputra, 6. Aupasvatîputra from Pârâsarîputra, 7. Pârâsarîputra from Kâtyâyanîputra, 8. Kâtyâyanîputra from Kausikîputra, 9. Kausikîputra from Âlambîputra and Vaiyâghrapadîputra, 10. Âlambîputra and Vaiyâghrapadîputra from Kânvîputra, 11. Kânvîputra from Kâpîputra, 12. Kâpîputra 
athedānīṃ samastapravacanavaṃśaḥ | srīprādhānyāt guṇavānputro bhavatīti prastutam | ataḥ srīviśeṣaṇenaiva putraviśeṣaṇādācāryaparamparā kīrtyate | tānīmāni śuklānītyavyāmiśrāṇi brāhmaṇena | athavā yānīmāni yajūṃṣi tānī śuklāni śuddhānītyetat |
prajāpatimārabhya yāvatpautimāṣīputrastāvadadhomukho niyatācāryapūrvakramo vaṃśaḥ samānamāsāṃjīvīputrāt |
brahmaṇaḥ pravacanākhyasya |
taccaitadbrahma prajāpatiprabandhaparamparayā'gatyāsmāsvanekadhāviprasṛtamanādyanantaṃ svayaṃbhu brahma nityaṃ tasmai brahmaṇe namaḥ |
namastadanuvartibhyo gurubhyaḥ ||1-4 ||
iti bṛhadāraṇyakopaniṣadi ṣaṣṭhādhyāyasya pañcamaṃ brāhmaṇam || 5 ||
iti vājasaneyake bṛhadāraṇyakopaniṣadi ṣaṣṭhodhyāyaḥ || 6 ||
iti vājasaneyakebṛhadāraṇyakakrameṇāṣṭamo 'dhyāyaḥ || 8 ||
iti śuklayajurvedīyā bṛhadāraṇyakopaniṣat saṃpūrṇā
oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate |
pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ||
oṃ śāntiḥ śāntiḥ śāntiḥ 
ātreyīputrāt | ātreyīputro gautamīputrāt | gautamīputro bhāradvājīputrāt | bhāradvājīputraḥ pārāśarīputrāt | pārāśarīputro vātsīputrāt | vātsīputraḥ pārāśarīputrāt | pārāśarīputro vārkārunīputrāt | vārkāruṇīputro vārkāruṇīputrāt | vārkāruṇīputra ārtabhāgīputrāt | ārtabhāgīputraḥ śauṅgīputrāt | śauṅgīputraḥ sānkṛtīputrāt | sāṅṛtīputra 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 prāśnīputrād āsurivāsinaḥ | prāśnīputra āsurāyaṇāt | āsurāyaṇa āsureḥ | āsuriḥ| 
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2. from Âtreyîputra, 13. Âtreyîputra from Gautamîputra, 14. Gautamîputra from Bhâradvâgîputra, 15. Bhâradvâgîputra from Pârasarîputra, 16. Pârasarîputra from Vâtsîputra, 17. Vâtsîputra from Pârasarîputra, 18. Pârasarîputra from Vârkârunîputra, 19. Vârkârunîputra from Vârkârunîputra, 20. Vârkârunîputra from Ârtabhagîputra, 21. Ârtabhagîputra from Sauṅgîputra, 22. Sauṅgîputra from Sâṅkritîputra, 23. Sâṅkritîputra from Âlambâyanîputra, 24. Âlambâyanîputra from Âlambîputra, 25. Âlambîputra from Gayantîputra, 26. Gayantîputra from Mândûkâyanîputra, 27. Mândûkâyanîputra from Mândûkîputra, 28. Mândûkîputra from Sândilîputra, 29. Sândilîputra from Râthîtarîputra, 30. Râthîtarîputra from Bhâlukîputra, 31. Bhâlukîputra from Krauñkikîputrau, 32. Krauñkikîputrau from Vaittabhatîputra, 33. Vaittabhatîputra from Kârsakeyîputra, 34. Kârsakeyîputra from Prâkînayogîputra, 35. Prâkînayogîputra from Sâñgîvîputra, 36. Sâñgîvîputra from Prâsñîputra Âsurivâsin, 37. Prâsñîputra Âsurivâsin from Âsurâyana, 38. Âsurâyana from Âsuri, 39. Âsuri 
 
yājñavalkyāt | yājñavalkya uddālakāt | uddālako 'ruṇāt | aruṇa upaveśeḥ | upaveśiḥ kuśreḥ | kuśrir vājaśravasaḥ | vājaśravā jīhvāvato bādhyogāt | jīhvāvān bādhyogo 'sitād vārṣagaṇāt | asito vārṣagaṇo haritāt kaśyapāt | haritaḥ kaśyapaḥ śilpāt kaśyapāt | śilpaḥ kaśyapaḥ kaśyapān naidhruveḥ | kaśyapo naidhruvir vācaḥ | vāg ambhiṇyāḥ | ambhiṇy ādityāt | ādityānīmāni śuklāni yajūṃṣi vājasaneyena yājñavalkyenākhyayante || 
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3. from Yâgñavalkya, 40. Yâgñavalkya from Uddâlaka, 41. Uddâlaka from Aruna, 42. Aruna from Upavesi, 43. Upavesi from Kusri, 44. Kusri from Vâgasravas, 45. Vâgasravas from Gihvâvat Vâdhyoga, 46. Gihvâvat Vâdhyoga from Asita Vârshagana, 47. Asita Vârshagana from Harita Kasyapa, 48. Harita Kasyapa from Silpa Kasyapa, 49. Silpa Kasyapa from Kasyapa Naidhruvi, 50. Kasyapa Naidhruvi from Vâk, 51. Vâk from Ambhinî, 52. Ambhinî from Âditya, the Sun. As coming from Âditya, the Sun, these pure Yagus verses have been proclaimed by Yâgñavalkya Vâgasaneya. 
 
samānam ā sāñjīvīputrāt | sañjivīputro māṇḍūkāyaneḥ | māṇḍūkāyanir māṇḍavyāt | māṇḍavyaḥ kautsāt | kautso māhittheḥ | māhitthir vāmakakṣāyaṇāt | vāmakakṣāyaṇaḥ śāṇḍilyāt | śāṇḍilyo vātsyāt | vātsyaḥ kuśreḥ | kuśrir yajñavacasaḥ rājastambāyanāt | yajñavacā rājastambāyanaḥ turāt kāvaṣeyāt | turaḥ kāvaṣeyaḥ prajāpateḥ | prajāpatir brahmaṇaḥ | brahma svayaṃbhu | brahmaṇe namaḥ || 
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4. The same as far as Sâñgîvîputra (No. 36), then 36. Sâñgîvîputra from Mândûkâyani, 37. Mândûkâyani from Mândavya, 38. Mândavya from Kautsa, 39. Kautsa from Mâhitthi, 40. Mâhitthi from Vâmakakshâyana, 41. Vâmakakshâyana from Sândilya, 42. Sândilya from Vâtsya, 43. Vâtsya from Kusri, 44. Kusri from Yagñavakas Râgastambâyana, 45. Yagñavakas Râgastambâyana from Tura Kâvasheya, 46. Tura Kâvasheya from Pragâpati, 47. Pragâpati from Brahman, 48. Brahman is Svayambhu, self-existent.
Adoration to Brahman! 
 
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