The Explanation of the Vaishvadeva Rite and Others

Verse 1 (devibhagavatam.11.22.1)

श्रीनारायण उवाच । अथातः श्रूयतां ब्रह्मन् वैश्वदेवविधानकम् । पुरश्चर्याप्रसङ्गेन ममापि स्मृतिमागतम् ॥

śrīnārāyaṇa uvāca athātaḥ śrūyatāṁ brahman vaiśvadevavidhānakam puraścaryāprasaṅgena mamāpi smṛtimāgatam

Shri Narayana said: Now, O brahmin, hear the procedure of the Vaishvadeva rite, which has come to my mind as well in connection with the topic of purashcharana.

Verse 2 (devibhagavatam.11.22.2)

देवयज्ञो ब्रह्मयज्ञो भूतयज्ञस्तथैव च । पितृयज्ञो मनुष्यस्य यज्ञश्चैव तु पञ्चमः ॥

devayajño brahmayajño bhūtayajñastathaiva ca pitṛyajño manuṣyasya yajñaścaiva tu pañcamaḥ

The sacrifice to the gods, the sacrifice to Brahman, and likewise the sacrifice to beings; the sacrifice to the ancestors, and the sacrifice to men — this is the fifth.

Verse 3 (devibhagavatam.11.22.3)

पञ्चसूना गृहस्थस्य चुल्ली पेषण्युपस्करः । कण्डणी चोदकुम्भश्च तेषां पापस्य शान्तये ॥

pañcasūnā gṛhasthasya cullī peṣaṇyupaskaraḥ kaṇḍaṇī codakumbhaśca teṣāṁ pāpasya śāntaye

The five 'slaughter-places' of a householder are: the hearth, the grindstone, the broom, the mortar-and-pestle, and the water-jar; the five great sacrifices exist for the pacification of the sin incurred by these.

Verse 4 (devibhagavatam.11.22.4)

न चुल्ल्यां नायसे पात्रे न भूमौ न च खर्परे । वैश्वदेवं प्रकुर्वीत कुण्डे वा स्थण्डिलेऽपि वा ॥

na cullyāṁ nāyase pātre na bhūmau na ca kharpare vaiśvadevaṁ prakurvīta kuṇḍe vā sthaṇḍile'pi vā

One should not perform the Vaishvadeva rite in the hearth, nor in an iron vessel, nor on the bare ground, nor in a potsherd; it should be performed in a fire-pit, or else upon a prepared altar.

Verse 5 (devibhagavatam.11.22.5)

न पाणिना न शूर्पेण न च मेध्याजिनादिभिः । मुखेनोपधमेदग्निं मुखादेव व्यजायत ॥

na pāṇinā na śūrpeṇa na ca medhyājinādibhiḥ mukhenopadhamedagniṁ mukhādeva vyajāyata

One should not fan the fire with the hand, nor with a winnowing-fan, nor with a consecrated deerskin or the like; one should blow upon the fire with the mouth, for it was from the mouth that it was born.

Verse 6 (devibhagavatam.11.22.6)

पटकेन भवेद्व्याधिः शूर्पेण धननाशनम् । पाणिना मृत्युमाप्नोति कर्मसिद्धिर्मुखेन तु ॥

paṭakena bhavedvyādhiḥ śūrpeṇa dhananāśanam pāṇinā mṛtyumāpnoti karmasiddhirmukhena tu

Fanning with cloth causes disease; with a winnowing-fan, loss of wealth; with the hand, one meets death; but with the mouth, the rite succeeds.

Verse 7 (devibhagavatam.11.22.7)

फलैर्दधिघृतैः कुर्यान्मूलशाकोदकादिभिः । अलाभे येन केनापि काष्ठमूलतृणादिभिः ॥

phalairdadhighṛtaiḥ kuryānmūlaśākodakādibhiḥ alābhe yena kenāpi kāṣṭhamūlatṛṇādibhiḥ

One should perform the offering with fruits, curds, and ghee, or with roots, vegetables, water, and the like; in their absence, with whatever is available, even with wood, roots, grass, and the like.

Verse 8 (devibhagavatam.11.22.8)

जुहुयात्सर्पिषाभ्यक्तं तैलक्षारविवर्जितम् । दध्यक्तं वा पायसाक्तं तदभावेऽम्भसापि वा ॥

juhuyātsarpiṣābhyaktaṁ tailakṣāravivarjitam dadhyaktaṁ vā pāyasāktaṁ tadabhāve'mbhasāpi vā

One should offer an oblation anointed with ghee, free of oil and lye; or anointed with curds, or with rice-pudding; and in the absence of these, even with plain water.

Verse 9 (devibhagavatam.11.22.9)

शुष्कैः पर्युषितैः कुष्ठी उच्छिष्टेन द्विषां वशी । रुक्षैर्द्ररिद्रतां याति क्षारं हुत्वा व्रजत्यधः ॥

śuṣkaiḥ paryuṣitaiḥ kuṣṭhī ucchiṣṭena dviṣāṁ vaśī rukṣairdraridratāṁ yāti kṣāraṁ hutvā vrajatyadhaḥ

By offering dry or stale food, one becomes a leper; by offering leftover food, one falls into the power of enemies; by offering coarse substances, one goes to poverty; and by offering lye, one goes downward.

Verse 10 (devibhagavatam.11.22.10)

अङ्गारान्भस्ममिश्रांस्तु निर्हृत्योत्तरतोऽनलात् । जुहुयाद्वैश्वदेवं तु न क्षारादिविमिश्रितम् ॥

aṅgārānbhasmamiśrāṁstu nirhṛtyottarato'nalāt juhuyādvaiśvadevaṁ tu na kṣārādivimiśritam

Having removed embers mixed with ash from the north side of the fire, one should offer the Vaishvadeva oblation — never mixed with lye or the like.

Verse 11 (devibhagavatam.11.22.11)

अकृत्वा वैश्वदेवं तु यो भुङ्क्ते मूढधीर्द्विजः । स मूढो नरकं याति कालसूत्रमवाक्शिराः ॥

akṛtvā vaiśvadevaṁ tu yo bhuṅkte mūḍhadhīrdvijaḥ sa mūḍho narakaṁ yāti kālasūtramavākśirāḥ

The deluded-minded twice-born who eats without having performed the Vaishvadeva rite — that fool goes to the hell called Kalasutra, head hanging down.

Verse 12 (devibhagavatam.11.22.12)

शाकं वा यदि वा पत्रं मूलं वा यदि वा फलम् । सङ्कल्पयेद्यदाहारं तेनाग्नौ जुहुयादपि ॥

śākaṁ vā yadi vā patraṁ mūlaṁ vā yadi vā phalam saṅkalpayedyadāhāraṁ tenāgnau juhuyādapi

Whether vegetable, or leaf, or root, or fruit — whatever food one intends to eat, with that one should also offer an oblation into the fire.

Verse 13 (devibhagavatam.11.22.13)

अकृते वैश्वदेवे तु भिक्षौ भिक्षार्थमागते । उद्धृत्य वैश्वदेवार्थं भिक्षां दत्त्वा विसर्जयेत् ॥

akṛte vaiśvadeve tu bhikṣau bhikṣārthamāgate uddhṛtya vaiśvadevārthaṁ bhikṣāṁ dattvā visarjayet

If the Vaishvadeva has not yet been performed, and a mendicant comes seeking alms, one should first set aside the portion for the Vaishvadeva, then give alms, and send him off.

Verse 14 (devibhagavatam.11.22.14)

वैश्वदेवकृतं दोषं शक्तो भिक्षुर्व्यपोहितुम् । न तु भिक्षुकृतं दोषं वैश्वदेवो व्यपोहति ॥

vaiśvadevakṛtaṁ doṣaṁ śakto bhikṣurvyapohitum na tu bhikṣukṛtaṁ doṣaṁ vaiśvadevo vyapohati

A mendicant is capable of removing the fault of a household that arises from an omitted Vaishvadeva rite; but the Vaishvadeva rite does not remove the fault caused by turning away a mendicant.

Verse 15 (devibhagavatam.11.22.15)

यतिश्च ब्रह्मचारी च पक्वान्नस्वामिनावुभौ । तयोरन्नमदत्त्वा तु भुक्त्वा चान्द्रायणं चरेत् ॥

yatiśca brahmacārī ca pakvānnasvāmināvubhau tayorannamadattvā tu bhuktvā cāndrāyaṇaṁ caret

Both the ascetic and the celibate student are rightful owners of cooked food; one who eats without giving food to them should perform the chandrayana penance.

Verse 16 (devibhagavatam.11.22.16)

वैश्वदेवानन्तरं च गोग्रासं प्रतिपादयेत् । तद्विधानं प्रवक्ष्यामि शृणु देवर्षिपूजित ॥

vaiśvadevānantaraṁ ca gogrāsaṁ pratipādayet tadvidhānaṁ pravakṣyāmi śṛṇu devarṣipūjita

After the Vaishvadeva, one should offer the morsel to the cow. I shall declare its procedure; listen, O worshipped divine sage.

Verse 17 (devibhagavatam.11.22.17)

सुरभिर्वैष्णवी माता नित्यं विष्णुपदे स्थिता । गोग्रासं च मया दत्तं सुरभे प्रतिगृह्यताम् ॥

surabhirvaiṣṇavī mātā nityaṁ viṣṇupade sthitā gogrāsaṁ ca mayā dattaṁ surabhe pratigṛhyatām

'Surabhi, the Vaishnavi Mother, ever established in the abode of Vishnu — O Surabhi, may this morsel given by me be accepted.'

Verse 18 (devibhagavatam.11.22.18)

गोभ्यश्च नम इत्येव पूजां कृत्वा गवेऽर्पयेत् । गोग्रासेन तु गोमाता सुरभिः सम्प्रसीदति ॥

gobhyaśca nama ityeva pūjāṁ kṛtvā gave'rpayet gogrāsena tu gomātā surabhiḥ samprasīdati

Having said 'Namah to the cows,' and having performed worship, one should offer it to the cow. By the offering of this morsel, the cow-mother Surabhi becomes greatly pleased.

Verse 19 (devibhagavatam.11.22.19)

ततो गोदोहनं कालं तिष्ठेच्चैव गृहाङ्गणे । अतिथिर्यस्य भग्नाशो गृहात्प्रतिनिवर्तते ॥

tato godohanaṁ kālaṁ tiṣṭheccaiva gṛhāṅgaṇe atithiryasya bhagnāśo gṛhātpratinivartate

One should then remain in the courtyard of the house for the duration of the cow-milking time. He from whose house a guest returns with hopes dashed —

Verse 20 (devibhagavatam.11.22.20)

स तस्मै दुष्कृतं दत्त्वा पुण्यमादाय गच्छति । माता पिता गुरुर्भ्राता प्रजा दासः समाश्रितः ॥

sa tasmai duṣkṛtaṁ dattvā puṇyamādāya gacchati mātā pitā gururbhrātā prajā dāsaḥ samāśritaḥ

that guest, giving his own bad deeds to the host, departs having taken away his merit. Mother, father, teacher, brother, children, servant, a dependent,

Verse 21 (devibhagavatam.11.22.21)

अभ्यागतोऽतिथिश्चाग्निरेते पोष्या उदाहृताः । एवं ज्ञात्वा तु यो मोहान्न करोति गृहाश्रमम् ॥

abhyāgato'tithiścāgnirete poṣyā udāhṛtāḥ evaṁ jñātvā tu yo mohānna karoti gṛhāśramam

a visitor, a guest, and the sacred fire — these are declared to be those one must support. Whoever, out of delusion, having known this, does not undertake the householder's life —

Verse 22 (devibhagavatam.11.22.22)

तस्य नायं तु न परो लोको भवति धर्मतः । यत्फलं सोमयागेन प्राप्नोति धनवान्द्विजः ॥

tasya nāyaṁ tu na paro loko bhavati dharmataḥ yatphalaṁ somayāgena prāpnoti dhanavāndvijaḥ

for him, by right, there exists neither this world nor the next. Whatever fruit a wealthy twice-born obtains through the Soma sacrifice,

Verse 23 (devibhagavatam.11.22.23)

सम्यक् पञ्चमहायज्ञैर्दरिद्रस्तेन चाप्नुयात् । अथ प्राणाग्निहोत्रं तु वक्ष्यामि मुनिपुङ्गव ॥

samyak pañcamahāyajñairdaridrastena cāpnuyāt atha prāṇāgnihotraṁ tu vakṣyāmi munipuṅgava

a poor man obtains through the proper performance of the five great sacrifices. Now, O bull among sages, I shall declare the Prana-agnihotra,

Verse 24 (devibhagavatam.11.22.24)

यज्ज्ञात्वा मुच्यते जन्तुर्जन्ममृत्युजरादिभिः । परिज्ञानेन मुच्यन्ते नराः पातककिल्बिषैः ॥

yajjñātvā mucyate janturjanmamṛtyujarādibhiḥ parijñānena mucyante narāḥ pātakakilbiṣaiḥ

knowing which, a creature is freed from birth, death, old age, and the like; through this full knowledge, men are freed from sins and offenses.

Verse 25 (devibhagavatam.11.22.25)

विधिना भुज्यते येन मुच्येत स ऋणत्रयात् । कुलान्युद्धरते विप्रो नरकानेकविंशतिम् ॥

vidhinā bhujyate yena mucyeta sa ṛṇatrayāt kulānyuddharate vipro narakānekaviṁśatim

By the rule through which one eats with this knowledge, one is freed from the three debts. The brahmin who knows this redeems his lineage from the twenty-one hells,

Verse 26 (devibhagavatam.11.22.26)

सर्वयज्ञफलप्राप्तिः सर्वलोकेषु गच्छति । हृत्पुण्डरीकमरणिर्मनो मन्धानसंज्ञकम् ॥

sarvayajñaphalaprāptiḥ sarvalokeṣu gacchati hṛtpuṇḍarīkamaraṇirmano mandhānasaṁjñakam

and obtains the fruit of all sacrifices, and goes to all the worlds. The lotus of the heart is the fire-drill's lower piece, and the mind is called the churning-stick;

Verse 27 (devibhagavatam.11.22.27)

वायुरज्ज्वा मथेदग्निं चक्षुरध्वर्युरेव च । तर्जनीमध्यमाङ्गुष्ठैः प्राणस्यैवाहुतिं क्षिपेत् ॥

vāyurajjvā mathedagniṁ cakṣuradhvaryureva ca tarjanīmadhyamāṅguṣṭhaiḥ prāṇasyaivāhutiṁ kṣipet

the breath is the cord by which the fire is churned, and the eye is the officiating priest. With the index finger, middle finger, and thumb, one should cast the oblation of Prana;

Verse 28 (devibhagavatam.11.22.28)

मध्यमानामिकाङ्गुष्ठैरपानस्याहुतिं क्षिपेत् । कनिष्ठानामिकाङ्गुष्ठैर्व्यानस्य तदनन्तरम् ॥

madhyamānāmikāṅguṣṭhairapānasyāhutiṁ kṣipet kaniṣṭhānāmikāṅguṣṭhairvyānasya tadanantaram

with the middle finger, ring finger, and thumb, one should cast the oblation of Apana; with the little finger, ring finger, and thumb, thereafter, the oblation of Vyana;

Verse 29 (devibhagavatam.11.22.29)

कनिष्ठातर्जन्यङ्गुष्ठैरुदानस्याहुतिं क्षिपेत् । सर्वाङ्गुलैर्गृहीत्वान्नं समानस्याहुतिं क्षिपेत् ॥

kaniṣṭhātarjanyaṅguṣṭhairudānasyāhutiṁ kṣipet sarvāṅgulairgṛhītvānnaṁ samānasyāhutiṁ kṣipet

with the little finger, index finger, and thumb, one should cast the oblation of Udana; and, taking the food with all the fingers, one should cast the oblation of Samana.

Verse 30 (devibhagavatam.11.22.30)

स्वाहान्तान्प्रणवाद्यांश्च नाममन्त्रांश्च वै पठेत् । मुखे चाहवनीयस्तु हृदये गार्हपत्यकः ॥

svāhāntānpraṇavādyāṁśca nāmamantrāṁśca vai paṭhet mukhe cāhavanīyastu hṛdaye gārhapatyakaḥ

One should recite the name-mantras, beginning with the syllable Om and ending with 'svaha.' The mouth is the ahavaniya fire, and the heart is the garhapatya fire;

Verse 31 (devibhagavatam.11.22.31)

नाभौ च दक्षिणाग्निः स्यादधः सभ्यावसथ्यकौ । वाग्घोता प्राण उद्गाता चक्षुरध्वर्युरेव च ॥

nābhau ca dakṣiṇāgniḥ syādadhaḥ sabhyāvasathyakau vāgghotā prāṇa udgātā cakṣuradhvaryureva ca

at the navel is the dakshina fire; below are the sabhya and avasathya fires. Speech is the Hotr priest, the breath is the Udgatr, and the eye is likewise the Adhvaryu;

Verse 32 (devibhagavatam.11.22.32)

मनो ब्रह्मा भवेच्छ्रोत्रमाग्नीध्रस्थान एव च । अहङ्कारः पशुश्चात्र प्रणवः पय ईरितम् ॥

mano brahmā bhavecchrotramāgnīdhrasthāna eva ca ahaṅkāraḥ paśuścātra praṇavaḥ paya īritam

the mind is the Brahma priest, and the ear is the place of the Agnidhra priest. Here the ego is the sacrificial animal, and the syllable Om is declared to be the milk-offering;

Verse 33 (devibhagavatam.11.22.33)

बुद्धिश्च पत्नी सम्प्रोक्ता यदधीनो गृहाश्रमी । उरो वेदिस्तु रोमाणि दर्भाः स्युः स्रुक्स्रुवौ करौ ॥

buddhiśca patnī samproktā yadadhīno gṛhāśramī uro vedistu romāṇi darbhāḥ syuḥ sruksruvau karau

the intellect is declared to be the wife, on whom the householder is dependent; the chest is the sacrificial altar, the body-hairs are the darbha grass, and the two hands are the sruk and sruva ladles.

Verse 34 (devibhagavatam.11.22.34)

प्राणमन्त्रस्य च ऋषी रुक्मवर्णः क्षुधाग्निकः । देवतादित्य एवात्र गायत्रीच्छन्द उच्यते ॥

prāṇamantrasya ca ṛṣī rukmavarṇaḥ kṣudhāgnikaḥ devatāditya evātra gāyatrīcchanda ucyate

Of the Prana-mantra, the sage is called 'golden-hued, of the hunger-fire'; its deity here is the sun, and its meter is said to be Gayatri.

Verse 35 (devibhagavatam.11.22.35)

प्राणाय च तथा स्वाहा मन्त्रान्ते कीर्तयेदपि । इदमादित्यदेवाय न ममेति वदेदपि ॥

prāṇāya ca tathā svāhā mantrānte kīrtayedapi idamādityadevāya na mameti vadedapi

'To Prana' — thus, and then 'svaha' should also be declared at the end of the mantra; one should also say, 'This is for the god Aditya, not mine.'

Verse 36 (devibhagavatam.11.22.36)

अपानमन्त्रस्य तथा गोक्षीरधवलाकृतिः । श्रद्धाग्निऋषिरेवात्र सोमो वै देवता स्मृता ॥

apānamantrasya tathā gokṣīradhavalākṛtiḥ śraddhāgniṛṣirevātra somo vai devatā smṛtā

Of the Apana-mantra, likewise, the form is white as cow's milk; here the sage is called 'Shraddhagni,' and Soma is remembered as its deity.

Verse 37 (devibhagavatam.11.22.37)

उष्णिक्छन्दस्तथापानाय स्वाहेत्यपि कीर्तयेत् । सोमायेदं च न ममेत्यत्रोहः परिकीर्तितः ॥

uṣṇikchandastathāpānāya svāhetyapi kīrtayet somāyedaṁ ca na mametyatrohaḥ parikīrtitaḥ

Its meter is Ushnik; likewise 'to Apana, svaha' should be declared; here it is proclaimed, 'This is for Soma, not mine.'

Verse 38 (devibhagavatam.11.22.38)

व्यानमन्त्रस्य चाख्यातोऽम्बुजवर्णहुताशनः । ऋषिरुक्तो देवताग्निरनुष्टुप् छन्द ईरितम् ॥

vyānamantrasya cākhyāto'mbujavarṇahutāśanaḥ ṛṣirukto devatāgniranuṣṭup chanda īritam

Of the Vyana-mantra, the sage is declared to be 'lotus-colored fire'; its deity is said to be Agni, and its meter is declared to be Anushtup.

Verse 39 (devibhagavatam.11.22.39)

व्यानाय च तथा स्वाहाग्नयेदं न ममेत्यपि । उदानमन्त्रस्य तथा शक्रगोपसवर्णकः ॥

vyānāya ca tathā svāhāgnayedaṁ na mametyapi udānamantrasya tathā śakragopasavarṇakaḥ

'To Vyana, svaha,' and 'this is for Agni, not mine' — thus one should declare. Of the Udana-mantra, likewise, the color is that of the shakragopa;

Verse 40 (devibhagavatam.11.22.40)

ऋषिरग्निः समाख्यातो वायुर्वै देवता स्मृता । बृहतीच्छन्द आख्यातमुदानाय च पूर्ववत् ॥

ṛṣiragniḥ samākhyāto vāyurvai devatā smṛtā bṛhatīcchanda ākhyātamudānāya ca pūrvavat

the sage is declared to be Agni, and Vayu is remembered as its deity; its meter is declared to be Brihati; and for Udana, the formula is as before.

Verse 41 (devibhagavatam.11.22.41)

वायवे चेदं न मम एवं चैवोच्चरेद् द्विजः । समानवायुमन्त्रस्य विद्युद्वर्णो विरूपकः ॥

vāyave cedaṁ na mama evaṁ caivoccared dvijaḥ samānavāyumantrasya vidyudvarṇo virūpakaḥ

'This is for Vayu, not mine' — thus should the twice-born recite. Of the Samana-vayu-mantra, the color is that of lightning, of varied form;

Verse 42 (devibhagavatam.11.22.42)

ऋषिरग्निः समाख्यातः पर्जन्यो देवता मता । पङ्क्तिश्छन्दः समाख्यातं समानाय च पूर्ववत् ॥

ṛṣiragniḥ samākhyātaḥ parjanyo devatā matā paṅktiśchandaḥ samākhyātaṁ samānāya ca pūrvavat

the sage is declared to be Agni, and Parjanya is held to be its deity; its meter is declared to be Pankti; and for Samana, as before,

Verse 43 (devibhagavatam.11.22.43)

पर्जन्यायेदमित्युक्त्वा षष्ठीं चैवाहुतिं क्षिपेत् । वैश्वानरो महानग्निरृषिर्वै परिकीर्तितः ॥

parjanyāyedamityuktvā ṣaṣṭhīṁ caivāhutiṁ kṣipet vaiśvānaro mahānagnirṛṣirvai parikīrtitaḥ

one should say 'this is for Parjanya' and cast the sixth oblation. Of this final oblation, the great fire Vaishvanara is proclaimed to be the sage,

Verse 44 (devibhagavatam.11.22.44)

गायत्रीच्छन्द आख्यातं देवस्त्वात्मा भवेदपि । स्वाहान्तो मन्त्र आख्यातः परमात्मन उच्चरेत् ॥

gāyatrīcchanda ākhyātaṁ devastvātmā bhavedapi svāhānto mantra ākhyātaḥ paramātmana uccaret

its meter is declared to be Gayatri, and its deity is also the Self; the mantra is declared to end in 'svaha,' and one should recite it as being for the Supreme Self.

Verse 45 (devibhagavatam.11.22.45)

इदं न मम चेत्येवं जातं प्राणाग्निहोत्रकम् । एतज्ज्ञात्वा विधिं कृत्वा ब्रह्मभूयाय कल्पते । प्राणाग्निहोत्रविद्येयं सङ्क्षेपात्कथिता हि ते ॥

idaṁ na mama cetyevaṁ jātaṁ prāṇāgnihotrakam etajjñātvā vidhiṁ kṛtvā brahmabhūyāya kalpate prāṇāgnihotravidyeyaṁ saṅkṣepātkathitā hi te

'This is not mine' — thus is the Prana-agnihotra completed. Whoever, knowing this, performs the rite accordingly, becomes fit for union with Brahman. This knowledge of the Prana-agnihotra has thus been declared to you in brief.