The Rite of Sacrifice to Mother Amba

Verse 1 (devibhagavatam.3.12.1)

राजोवाच । वद यज्ञविधिं सम्यग्देव्यास्तस्याः समन्ततः । श्रुत्वा करोम्यहं स्वामिन्यथाशक्ति ह्यतन्द्रितः

rājovāca vada yajñavidhiṁ samyagdevyāstasyāḥ samantataḥ śrutvā karomyahaṁ svāminyathāśakti hyatandritaḥ

The king said: "Tell me fully the entire rite of sacrifice to that Goddess; having heard it, O lord, I shall perform it according to my ability, without laziness.

Verse 2 (devibhagavatam.3.12.2)

पूजाविधिं च मन्त्रांश्च होमद्रव्यमसंशयम् । ब्राह्मणाः कतिसङ्ख्याश्च दक्षिणाश्चतथा पुनः

pūjāvidhiṁ ca mantrāṁśca homadravyamasaṁśayam brāhmaṇāḥ katisaṅkhyāśca dakṣiṇāścatathā punaḥ

"Tell me the rite of worship, the mantras, and, without doubt, the materials for the fire-oblation; how many brahmins are needed, and likewise the sacrificial fees."

Verse 3 (devibhagavatam.3.12.3)

व्यास उवाच । शृणु राजन् प्रवक्ष्यामि देव्या यज्ञं विधानतः । त्रिविधं तु सदा ज्ञेयं विधिदृष्टेन कर्मणा

vyāsa uvāca śṛṇu rājan pravakṣyāmi devyā yajñaṁ vidhānataḥ trividhaṁ tu sadā jñeyaṁ vidhidṛṣṭena karmaṇā

Vyasa said: "Listen, O king, I shall tell you the sacrifice to the Goddess according to due rule; it is ever to be known as threefold, by rites laid down in the scriptures.

Verse 4 (devibhagavatam.3.12.4)

सात्त्विकं राजसं चैव तामसं च तथापरम् । मुनीनां सात्त्विकं प्रोक्तं नृपाणां राजसं स्मृतम्

sāttvikaṁ rājasaṁ caiva tāmasaṁ ca tathāparam munīnāṁ sāttvikaṁ proktaṁ nṛpāṇāṁ rājasaṁ smṛtam

"Sattvic, and likewise rajasic, and thirdly tamasic. The sattvic sacrifice is declared to belong to sages; the rajasic is held to belong to kings;

Verse 5 (devibhagavatam.3.12.5)

तामसं राक्षसानां वै ज्ञानिनां तु गुणोज्झितम् । विमुक्तानां ज्ञानमयं विस्तरात्प्रब्रवीमि ते

tāmasaṁ rākṣasānāṁ vai jñānināṁ tu guṇojjhitam vimuktānāṁ jñānamayaṁ vistarātprabravīmi te

"the tamasic indeed belongs to demons; but for the wise, it is free of qualities; for the liberated, it is of the nature of knowledge. I shall tell you this in detail.

Verse 6 (devibhagavatam.3.12.6)

देशः कालस्तथा द्रव्यं मन्त्राश्च ब्राह्मणास्तथा । श्रद्धा च सात्वकी यत्र तं यज्ञं सात्त्विकं विदुः

deśaḥ kālastathā dravyaṁ mantrāśca brāhmaṇāstathā śraddhā ca sātvakī yatra taṁ yajñaṁ sāttvikaṁ viduḥ

"Where the place, the time, likewise the materials, the mantras, likewise the brahmins, and the faith are all sattvic — that sacrifice is known as sattvic.

Verse 7 (devibhagavatam.3.12.7)

द्रव्यशुद्धिः क्रियाशुद्धिर्मन्त्रशुद्धिश्च भूमिप । भवेद्यदि तदा पूर्णं फलं भवति नान्यथा

dravyaśuddhiḥ kriyāśuddhirmantraśuddhiśca bhūmipa bhavedyadi tadā pūrṇaṁ phalaṁ bhavati nānyathā

"O lord of the earth, if there be purity of materials, purity of the rite, and purity of the mantras, then the fruit is full — otherwise not.

Verse 8 (devibhagavatam.3.12.8)

अन्यायोपार्जितेनैव कर्तव्यं सुकृतं कृतम् । न कीर्तिरिह लोके च परलोके न तत्फलम्

anyāyopārjitenaiva kartavyaṁ sukṛtaṁ kṛtam na kīrtiriha loke ca paraloke na tatphalam

"If a good deed is performed with wealth acquired unjustly, there is no fame for it in this world, nor its fruit in the next world.

Verse 9 (devibhagavatam.3.12.9)

तस्मान्न्यायार्जितेनैव कर्तव्यं सुकृतं सदा । यशसे परलोकाय भवत्येव सुखाय च

tasmānnyāyārjitenaiva kartavyaṁ sukṛtaṁ sadā yaśase paralokāya bhavatyeva sukhāya ca

"Therefore, a good deed should ever be performed only with justly acquired wealth; it then indeed leads to fame, to the next world, and to happiness.

Verse 10 (devibhagavatam.3.12.10)

प्रत्यक्षं तव राजेन्द्र पाण्डवैस्तु मखः कृतः । राजसूयः क्रतुवरः समाप्तवरदक्षिणः

pratyakṣaṁ tava rājendra pāṇḍavaistu makhaḥ kṛtaḥ rājasūyaḥ kratuvaraḥ samāptavaradakṣiṇaḥ

"It has been witnessed directly by you, O foremost of kings: the sacrifice performed by the Pandavas, the excellent Rajasuya rite, completed with excellent sacrificial fees,

Verse 11 (devibhagavatam.3.12.11)

यत्र साक्षाद्धरिः कृष्णो यादवेन्द्रो महामनाः । ब्राह्मणाः पूर्णविद्याश्च भारद्वाजादयस्तथा

yatra sākṣāddhariḥ kṛṣṇo yādavendro mahāmanāḥ brāhmaṇāḥ pūrṇavidyāśca bhāradvājādayastathā

"— where Hari Krishna himself, the great-minded lord of the Yadavas, was present, and brahmins of complete learning, Bharadvaja and the rest, likewise were present —

Verse 12 (devibhagavatam.3.12.12)

कृत्वा यज्ञं सुसम्पूर्णं मासमात्रेण पाण्डवैः । प्राप्तं महत्तरं कष्टं वनवासश्च दारुणः

kṛtvā yajñaṁ susampūrṇaṁ māsamātreṇa pāṇḍavaiḥ prāptaṁ mahattaraṁ kaṣṭaṁ vanavāsaśca dāruṇaḥ

"— having performed that most complete sacrifice, within a single month the Pandavas met with the greatest hardship, and a terrible exile in the forest.

Verse 13 (devibhagavatam.3.12.13)

पीडनञ्चैव पाञ्चाल्यास्तथा द्यूते पराजयः । वनवासो महत्कष्टं क्व गतं मखजं फलम्

pīḍanañcaiva pāñcālyāstathā dyūte parājayaḥ vanavāso mahatkaṣṭaṁ kva gataṁ makhajaṁ phalam

"The molestation of the princess of Panchala, and likewise defeat in the game of dice, and the great hardship of forest exile — where, then, had the fruit born of that sacrifice gone?

Verse 14 (devibhagavatam.3.12.14)

दासत्वञ्च विराटस्य कृतं सर्वमहात्मभिः । कीचकेन परिक्लिष्टा द्रौपदी च प्रमद्वरा

dāsatvañca virāṭasya kṛtaṁ sarvamahātmabhiḥ kīcakena parikliṣṭā draupadī ca pramadvarā

"Servitude in the house of Virata was undergone by all those great souls; and Draupadi, that excellent woman, was tormented by Kichaka.

Verse 15 (devibhagavatam.3.12.15)

आशीर्वादा द्विजातीनां क्व गताः शुद्धचेतसाम् । भक्तिर्वा वासुदेवस्य क्व गता तत्र सङ्कटे

āśīrvādā dvijātīnāṁ kva gatāḥ śuddhacetasām bhaktirvā vāsudevasya kva gatā tatra saṅkaṭe

"Where, then, had the blessings of the pure-hearted brahmins gone? Or where had the devotion to Vasudeva gone, in that time of dire distress?

Verse 16 (devibhagavatam.3.12.16)

न रक्षिता तदा बाला केनापि द्रुपदात्मजा । प्राप्तकेशग्रहा काले साध्वी च वरवर्णिनी

na rakṣitā tadā bālā kenāpi drupadātmajā prāptakeśagrahā kāle sādhvī ca varavarṇinī

"That maiden, the daughter of Drupada, a virtuous woman of excellent complexion, was protected by no one at that time, when she was seized by the hair.

Verse 17 (devibhagavatam.3.12.17)

किमत्र चिन्तनीयं वै धर्मवैगुण्यकारणम् । केशवे सति देवेशे धर्मपुत्रे युधिष्ठिरे

kimatra cintanīyaṁ vai dharmavaiguṇyakāraṇam keśave sati deveśe dharmaputre yudhiṣṭhire

"What is to be thought about this — the cause of dharma's apparent failure — when Keshava, the lord of gods, was present, and Yudhishthira, the son of Dharma, was there?

Verse 18 (devibhagavatam.3.12.18)

भवितव्यमिति प्रोक्ते निष्फलः स्यात्तदागमः । वेदमन्त्रास्तथान्ये च वितथाः स्युरसंशयम्

bhavitavyamiti prokte niṣphalaḥ syāttadāgamaḥ vedamantrāstathānye ca vitathāḥ syurasaṁśayam

"If it be said, 'It was simply destined to happen' — then scripture would become fruitless, and the Vedic mantras and other rites would indeed, without doubt, become false.

Verse 19 (devibhagavatam.3.12.19)

साधनं निष्फलं सर्वमुपायश्च निरर्थकः । भवितव्यं भवत्येव वचने प्रतिपादके

sādhanaṁ niṣphalaṁ sarvamupāyaśca nirarthakaḥ bhavitavyaṁ bhavatyeva vacane pratipādake

"All effort would become fruitless, and every means meaningless, if the statement 'What is destined simply happens' were made the final authority.

Verse 20 (devibhagavatam.3.12.20)

आगमोऽप्यर्थवादः स्यात्क्रियाः सर्वा निरर्थकाः । स्वर्गार्थञ्च तपो व्यर्थं वर्णधर्मश्च वै तथा

āgamo'pyarthavādaḥ syātkriyāḥ sarvā nirarthakāḥ svargārthañca tapo vyarthaṁ varṇadharmaśca vai tathā

"Even scripture would become mere rhetorical praise, all rites meaningless; austerity performed for the sake of heaven would be pointless, and likewise the duties of caste as well.

Verse 21 (devibhagavatam.3.12.21)

सर्वं प्रमाणं व्यर्थं स्याद्भवितव्ये कृते हृदि । उभयञ्चापि मन्तव्यं दैवं चोपाय एव च

sarvaṁ pramāṇaṁ vyarthaṁ syādbhavitavye kṛte hṛdi ubhayañcāpi mantavyaṁ daivaṁ copāya eva ca

"Every valid means of knowledge would become useless, if 'destiny' were fixed in the heart as the sole cause; both, indeed, must be considered — fate and human effort as well.

Verse 22 (devibhagavatam.3.12.22)

कृते कर्मणि चेत्सिद्धिर्विपरिता यदा भवेत् । वैगुण्यं कल्पनीयं स्यात्प्राज्ञैः पण्डितमौलिभिः

kṛte karmaṇi cetsiddhirviparitā yadā bhavet vaiguṇyaṁ kalpanīyaṁ syātprājñaiḥ paṇḍitamaulibhiḥ

"If, when a rite has been performed, its result turns out contrary to what was expected, then a flaw in the performance should be surmised by the learned, by the crown-jewels among scholars.

Verse 23 (devibhagavatam.3.12.23)

तत्कर्म बहुधा प्रोक्तं विद्वद्भिः कर्मकारिभिः । कर्तृभेदान्मन्त्रभेदाद्द्रव्यभेदात्तथा पुनः

tatkarma bahudhā proktaṁ vidvadbhiḥ karmakāribhiḥ kartṛbhedānmantrabhedāddravyabhedāttathā punaḥ

"Ritual action is declared by the learned performers of rites to be manifold, differing by the difference of the performer, the difference of the mantra, and likewise the difference of the materials.

Verse 24 (devibhagavatam.3.12.24)

यथा मघवता पूर्वं विश्वरूपो वृतो गुरुः । विपरीतं कृतं तेन कर्म मातृहिताय वै

yathā maghavatā pūrvaṁ viśvarūpo vṛto guruḥ viparītaṁ kṛtaṁ tena karma mātṛhitāya vai

"For example, in ancient times Vishvarupa was chosen by Indra as his priest; but that priest performed the rite contrarily, for the benefit of his mother's own kin.

Verse 25 (devibhagavatam.3.12.25)

देवेभ्यो दानवेभ्यस्तु स्वस्तीत्युक्त्वा पुनः पुनः । असुरा मातृपक्षीयाः कृतं तेषाञ्च रक्षणम्

devebhyo dānavebhyastu svastītyuktvā punaḥ punaḥ asurā mātṛpakṣīyāḥ kṛtaṁ teṣāñca rakṣaṇam

"Saying 'welfare' again and again — ostensibly for the gods, but really for the demons, since the asuras were his mother's kin — he performed their protection.

Verse 26 (devibhagavatam.3.12.26)

दैत्यान् दृष्ट्वातिसम्पुष्टांश्चुकोप मघवा तदा । शिरांसि तस्य वज्रेण चिच्छेद तरसा हरिः

daityān dṛṣṭvātisampuṣṭāṁścukopa maghavā tadā śirāṁsi tasya vajreṇa ciccheda tarasā hariḥ

"Seeing the demons thereby grown exceedingly strong, Indra then became enraged, and Hari swiftly severed his heads with his thunderbolt.

Verse 27 (devibhagavatam.3.12.27)

क्रियावैगुण्यमत्रैव कर्तृभेदादसंशयम् । नोचेत्पञ्चालराजेन रोषेणापि कृता क्रिया

kriyāvaiguṇyamatraiva kartṛbhedādasaṁśayam nocetpañcālarājena roṣeṇāpi kṛtā kriyā

"Here, without doubt, the flaw in the rite arose from the difference of its performer's loyalty. Otherwise — consider — a rite was also performed by the king of Panchala, out of wrath,

Verse 28 (devibhagavatam.3.12.28)

भारद्वाजविनाशाय पुत्रस्योत्पादनाय च । धृष्टद्युम्नः समुत्पन्नो वेदिमध्याच्च द्रौपदी

bhāradvājavināśāya putrasyotpādanāya ca dhṛṣṭadyumnaḥ samutpanno vedimadhyācca draupadī

"— for the destruction of the son of Bharadvaja, Drona, and for the production of a son; from that arose Dhrishtadyumna, and Draupadi too, from the midst of the sacrificial altar.

Verse 29 (devibhagavatam.3.12.29)

पुरा दशरथेनापि पुत्रेष्टिस्तु कृता यदा । अपुत्रस्य सुतास्तस्य चत्वारः सम्प्रजज्ञिरे

purā daśarathenāpi putreṣṭistu kṛtā yadā aputrasya sutāstasya catvāraḥ samprajajñire

"Long ago, too, when Dasharatha, who was childless, performed a son-sacrifice, four sons were born to him.

Verse 30 (devibhagavatam.3.12.30)

अतः क्रिया कृता युक्त्या सिद्धिदा सर्वथा भवेत् । अयुक्त्या विपरिता स्यात्सर्वथा नृपसत्तम

ataḥ kriyā kṛtā yuktyā siddhidā sarvathā bhavet ayuktyā viparitā syātsarvathā nṛpasattama

"Thus, a rite performed with proper method becomes, in every way, one that grants success; performed without proper method, it becomes, in every way, contrary in result, O best of kings.

Verse 31 (devibhagavatam.3.12.31)

पाण्डवानां यथा यज्ञे किञ्चिद्वैगुण्ययोगतः । विपरीतं फलं प्राप्तं निर्जितास्ते दुरोदरे

pāṇḍavānāṁ yathā yajñe kiñcidvaiguṇyayogataḥ viparītaṁ phalaṁ prāptaṁ nirjitāste durodare

"Just as, in the sacrifice of the Pandavas, through some connection with a flaw, a contrary result was obtained — they were defeated at the wicked game of dice —

Verse 32 (devibhagavatam.3.12.32)

सत्यवादी तथा राजन् धर्मपुत्रो युधिष्ठिरः । द्रौपदी च तथा साध्वी तथान्येप्यनुजाः शुभाः

satyavādī tathā rājan dharmaputro yudhiṣṭhiraḥ draupadī ca tathā sādhvī tathānyepyanujāḥ śubhāḥ

"— though Yudhishthira, the son of Dharma, O king, was truthful, and Draupadi likewise virtuous, and likewise the other, auspicious younger brothers.

Verse 33 (devibhagavatam.3.12.33)

कुद्रव्ययोगाद्वैगुण्यं समुत्पन्नं मखेऽथवा । साभिमानैः कृताद्वापि दूषणं समुपस्थितम्

kudravyayogādvaiguṇyaṁ samutpannaṁ makhe'thavā sābhimānaiḥ kṛtādvāpi dūṣaṇaṁ samupasthitam

"Some flaw arose in that sacrifice, either from a connection with improper materials, or a fault came about through some act performed with excessive pride.

Verse 34 (devibhagavatam.3.12.34)

सात्त्विकस्तु महाराज दुर्लभो वै मखः स्मृतः । वैखानसमुनीनां हि विहितोऽसौ महामखः

sāttvikastu mahārāja durlabho vai makhaḥ smṛtaḥ vaikhānasamunīnāṁ hi vihito'sau mahāmakhaḥ

"O great king, the sattvic sacrifice is indeed said to be hard to attain; that great sacrifice has been ordained for the Vaikhanasa sages.

Verse 35 (devibhagavatam.3.12.35)

सात्त्विकं भोजनं ये वै नित्यं कुर्वन्ति तापसाः । न्यायार्जितञ्च वन्यञ्च तथा ऋष्यं सुसंस्कृतम्

sāttvikaṁ bhojanaṁ ye vai nityaṁ kurvanti tāpasāḥ nyāyārjitañca vanyañca tathā ṛṣyaṁ susaṁskṛtam

"Those ascetics who ever take sattvic food — justly acquired, and forest-gathered, and likewise befitting a sage, well-prepared;

Verse 36 (devibhagavatam.3.12.36)

पुरोडाशपरा नित्यं वियूपा मन्त्रपूर्वकाः । श्रद्धाधिका मखा राजन् सात्त्विकाः परमाः स्मृताः

puroḍāśaparā nityaṁ viyūpā mantrapūrvakāḥ śraddhādhikā makhā rājan sāttvikāḥ paramāḥ smṛtāḥ

"— sacrifices ever centred on the sacred cake, without sacrificial posts, preceded by mantras, of abundant faith, O king — these are remembered as the supreme sattvic sacrifices.

Verse 37 (devibhagavatam.3.12.37)

राजसा द्रव्यबहुलाः सयूपाश्च सुसंस्कृताः । क्षत्रियाणां विशाञ्चैव साभिमानाश्च वै मखाः

rājasā dravyabahulāḥ sayūpāśca susaṁskṛtāḥ kṣatriyāṇāṁ viśāñcaiva sābhimānāśca vai makhāḥ

"The rajasic sacrifices, abundant in materials, with sacrificial posts, well-prepared, belonging to kshatriyas and likewise to vaishyas, and indeed tinged with pride —

Verse 38 (devibhagavatam.3.12.38)

तामसा दानवानां वै सक्रोधा मदवर्धकाः । सामर्षाः संस्कृताः क्रूरा मखाः प्रोक्ता महात्मभिः

tāmasā dānavānāṁ vai sakrodhā madavardhakāḥ sāmarṣāḥ saṁskṛtāḥ krūrā makhāḥ proktā mahātmabhiḥ

"— the tamasic sacrifices belong indeed to the demons, accompanied by anger, increasing intoxication, filled with impatience, though well-arranged, cruel — these are declared by the great souls.

Verse 39 (devibhagavatam.3.12.39)

मुनीनां मोक्षकामानां विरक्तानां महात्मनाम् । मानसस्तु स्मृतो यागः सर्वसाधनसंयुतः

munīnāṁ mokṣakāmānāṁ viraktānāṁ mahātmanām mānasastu smṛto yāgaḥ sarvasādhanasaṁyutaḥ

"For sages who desire liberation, dispassionate, great-souled — a purely mental sacrifice is remembered, joined with every means, in inward form.

Verse 40 (devibhagavatam.3.12.40)

अन्येषु सर्वयज्ञेषु किञ्चिन्न्यूनं भवेदपि । द्रव्येण श्रद्धया वाऽपि क्रियया ब्राह्मणैस्तथा

anyeṣu sarvayajñeṣu kiñcinnyūnaṁ bhavedapi dravyeṇa śraddhayā vā'pi kriyayā brāhmaṇaistathā

"In all other sacrifices there may indeed be some deficiency — whether in materials, or in faith, or in the rite itself, or likewise in the brahmins;

Verse 41 (devibhagavatam.3.12.41)

देशकालपृथग्द्रव्यसाधनैः सकलैस्तथा । नान्यो भवति पूर्णे वै तथा भवति मानसः

deśakālapṛthagdravyasādhanaiḥ sakalaistathā nānyo bhavati pūrṇe vai tathā bhavati mānasaḥ

"— in place, time, and the various separate materials and means, taken all together, no other kind of sacrifice is complete; but the mental sacrifice indeed becomes complete.

Verse 42 (devibhagavatam.3.12.42)

प्रथमं तु मनः शोध्यं कर्तव्यं गुणवर्जितम् । शुद्धे मनसि देहो वै शुद्ध एव न संशयः

prathamaṁ tu manaḥ śodhyaṁ kartavyaṁ guṇavarjitam śuddhe manasi deho vai śuddha eva na saṁśayaḥ

"First, the mind is to be purified, made free of the limiting qualities; when the mind is pure, the body too is indeed pure — of this there is no doubt.

Verse 43 (devibhagavatam.3.12.43)

इन्द्रियार्थपरित्यक्तं यदा जातं मनः शुचि । तदा तस्य मखस्यासौ प्रभवेदधिकारवान्

indriyārthaparityaktaṁ yadā jātaṁ manaḥ śuci tadā tasya makhasyāsau prabhavedadhikāravān

"When the mind has become pure, forsaking the objects of the senses, then that person becomes entitled to perform this mental sacrifice.

Verse 44 (devibhagavatam.3.12.44)

तदाऽसौ मण्डपं कृत्वा बहुयोजनविस्तृतम् । स्तम्भैश्च विपुलैः श्लक्ष्णैर्यज्ञियद्रुमसम्भवैः

tadā'sau maṇḍapaṁ kṛtvā bahuyojanavistṛtam stambhaiśca vipulaiḥ ślakṣṇairyajñiyadrumasambhavaiḥ

"He should then, in his mind, construct a pavilion extending many yojanas, with vast and smooth pillars made from trees fit for sacrifice,

Verse 45 (devibhagavatam.3.12.45)

वेदीं च विशदां तत्र मनसा परिकल्पयेत् । अग्नयोऽपि तथा स्थाप्या विधिवन्मनसा किल

vedīṁ ca viśadāṁ tatra manasā parikalpayet agnayo'pi tathā sthāpyā vidhivanmanasā kila

"— and there, in the mind, he should conceive a bright, spacious altar. The sacred fires too should indeed be established, according to rule, mentally.

Verse 46 (devibhagavatam.3.12.46)

ब्राह्मणानाञ्च वरणं तथैव प्रतिपाद्य च । ब्रह्माध्वर्युस्तथा होता प्रस्तोता विधिपूर्वकम्

brāhmaṇānāñca varaṇaṁ tathaiva pratipādya ca brahmādhvaryustathā hotā prastotā vidhipūrvakam

"The selection of the brahmin priests, too, should likewise be established: the Brahman-priest, the Adhvaryu, the Hotr, the Prastotr, according to due rule —

Verse 47 (devibhagavatam.3.12.47)

उद्गाता प्रतिहर्ता च सभ्याश्चान्ये यथाविधि । पूजनीयाः प्रयत्नेन मनसैव द्विजोत्तमाः

udgātā pratihartā ca sabhyāścānye yathāvidhi pūjanīyāḥ prayatnena manasaiva dvijottamāḥ

"— the Udgatr, the Pratihartr, and the other members of the assembly, according to rule; these best of brahmins are to be worshipped diligently, purely in the mind.

Verse 48 (devibhagavatam.3.12.48)

प्राणोऽपानस्तथा व्यानः समानोदान एव च । पावकाः पञ्च एवैते स्थाप्या वेद्यां विधानतः

prāṇo'pānastathā vyānaḥ samānodāna eva ca pāvakāḥ pañca evaite sthāpyā vedyāṁ vidhānataḥ

"Prana, Apana, and likewise Vyana, Samana, and Udana — these five vital breaths are indeed the sacred fires, to be established on the altar according to rule.

Verse 49 (devibhagavatam.3.12.49)

गार्हपत्यस्तदा प्राणोऽपानश्चाहवनीयकः । दक्षिणाग्निस्तथा व्यानः समानश्चावसथ्यकः

gārhapatyastadā prāṇo'pānaścāhavanīyakaḥ dakṣiṇāgnistathā vyānaḥ samānaścāvasathyakaḥ

"Then Prana is the Garhapatya fire, Apana is the Ahavaniya fire, Vyana likewise is the Dakshina fire, and Samana is the Avasathya fire;

Verse 50 (devibhagavatam.3.12.50)

सभ्योदानः स्मृता ह्येते पावकाः परमोत्कटाः । द्रव्यञ्च मनसा भाव्यं निर्गुणं परमं शुचि

sabhyodānaḥ smṛtā hyete pāvakāḥ paramotkaṭāḥ dravyañca manasā bhāvyaṁ nirguṇaṁ paramaṁ śuci

"Udana is remembered as the Sabhya fire — these are indeed the most excellent sacred fires. The sacrificial substance is to be conceived, in the mind, as without qualities, supremely pure —

Verse 51 (devibhagavatam.3.12.51)

मन एव तदा होता यजमानस्तथैव तत् । यज्ञाधिदेवता ब्रह्म निर्गुणं च सनातनम्

mana eva tadā hotā yajamānastathaiva tat yajñādhidevatā brahma nirguṇaṁ ca sanātanam

"— the mind itself, then, is the Hotr-priest, and it likewise is the patron of the sacrifice; the presiding deity of the sacrifice is Brahman itself, without qualities and everlasting.

Verse 52 (devibhagavatam.3.12.52)

फलदा निर्गुणा शक्तिः सदा निर्वेददा शिवा । ब्रह्मविद्याखिलाधारा व्याप्य सर्वत्र संस्थिता

phaladā nirguṇā śaktiḥ sadā nirvedadā śivā brahmavidyākhilādhārā vyāpya sarvatra saṁsthitā

"The fruit-giver is the qualityless Shakti, the auspicious one, the ever giver of true dispassion, the substratum of the entire knowledge of Brahman, established everywhere by pervading it all.

Verse 53 (devibhagavatam.3.12.53)

तदुद्देशेन तद्द्रव्यं हुनेत्प्राणाग्निषु द्विजः । पश्चाच्चित्तं निरालम्बं कृत्वा प्राणानपि प्रभो

taduddeśena taddravyaṁ hunetprāṇāgniṣu dvijaḥ paścāccittaṁ nirālambaṁ kṛtvā prāṇānapi prabho

"With her as the goal, the twice-born should offer that mentally conceived substance into the fires of his vital breaths; and afterwards, O lord, having made the mind unsupported, and likewise the vital breaths —

Verse 54 (devibhagavatam.3.12.54)

कुण्डलीमुखमार्गेण हुनेद्ब्रह्मणि शाश्वते । स्वानुभूत्या स्वयं साक्षात्स्वात्मभूतां महेश्वरीम्

kuṇḍalīmukhamārgeṇa hunedbrahmaṇi śāśvate svānubhūtyā svayaṁ sākṣātsvātmabhūtāṁ maheśvarīm

"— he should, by the path leading through the mouth of the Kundalini, offer them into the eternal Brahman; by his own direct experience, he should perceive the great Goddess as having herself become identical with his own Self —

Verse 55 (devibhagavatam.3.12.55)

समाधिनैव योगेन ध्यायेच्चेतस्यनाकुलः । सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि

samādhinaiva yogena dhyāyeccetasyanākulaḥ sarvabhūtasthamātmānaṁ sarvabhūtāni cātmani

"— and, through yoga alone in meditative absorption, he should contemplate, with an untroubled mind, the Self as abiding in all beings, and all beings as abiding within the Self.

Verse 56 (devibhagavatam.3.12.56)

यदा पश्यति भूतात्मा तदा पश्यति तां शिवाम् । दृष्ट्वा तां ब्रह्मविद्भूयात्सच्चिदानन्दरूपिणीम्

yadā paśyati bhūtātmā tadā paśyati tāṁ śivām dṛṣṭvā tāṁ brahmavidbhūyātsaccidānandarūpiṇīm

"When the soul sees thus, then it sees that auspicious Goddess; having seen her, one becomes a knower of Brahman, of the very nature of being-consciousness-bliss.

Verse 57 (devibhagavatam.3.12.57)

तदा मायादिकं सर्वं दग्धं भवति भूमिप । प्रारब्धं कर्ममात्रं तु यावद्देहं च तिष्ठति

tadā māyādikaṁ sarvaṁ dagdhaṁ bhavati bhūmipa prārabdhaṁ karmamātraṁ tu yāvaddehaṁ ca tiṣṭhati

"Then, O lord of the earth, everything beginning with Maya becomes burnt away; only the already-commenced karma remains, only as long as the body itself endures.

Verse 58 (devibhagavatam.3.12.58)

जीवन्मुक्तस्तदा जातो मृतो मोक्षमवाप्नुयात् । कृतकृत्यो भवेत्तात यो भजेज्जगदम्बिकाम्

jīvanmuktastadā jāto mṛto mokṣamavāpnuyāt kṛtakṛtyo bhavettāta yo bhajejjagadambikām

"He is then born liberated while yet living, and upon death attains final liberation. O son, one who worships the mother of the universe attains the fulfilment of all purposes.

Verse 59 (devibhagavatam.3.12.59)

तस्मात्सर्वप्रयत्नेन ध्येया श्रीभुवनेश्वरी । श्रोतव्या चैव मन्तव्या गुरुवाक्यानुसारतः

tasmātsarvaprayatnena dhyeyā śrībhuvaneśvarī śrotavyā caiva mantavyā guruvākyānusārataḥ

"Therefore, with every effort, Shri Bhuvaneshvari is to be meditated upon; she is likewise to be heard of, and reflected upon, in accordance with the guru's word.

Verse 60 (devibhagavatam.3.12.60)

राजन्नेवं कृतो यज्ञो मोक्षदो नात्र संशयः । अन्ये यज्ञाः सकामास्तु प्रभवन्ति क्षयोन्मुखाः

rājannevaṁ kṛto yajño mokṣado nātra saṁśayaḥ anye yajñāḥ sakāmāstu prabhavanti kṣayonmukhāḥ

"O king, a sacrifice performed in this way is indeed the giver of liberation — of this there is no doubt; other sacrifices, performed with worldly desires, tend instead toward decay.

Verse 61 (devibhagavatam.3.12.61)

अग्निष्टोमेन विधिवत्स्वर्गकामो यजेदिति । वेदानुशासनं चैतत्प्रवदन्ति मनीषिणः

agniṣṭomena vidhivatsvargakāmo yajediti vedānuśāsanaṁ caitatpravadanti manīṣiṇaḥ

"'One desiring heaven should duly sacrifice with the Agnishtoma rite' — this is a Vedic injunction, as the wise declare it.

Verse 62 (devibhagavatam.3.12.62)

क्षीणे पुण्ये मृत्युलोकं विशन्ति च यथामति । तस्मात्तु मानसः श्रेष्ठो यज्ञोऽप्यक्षय एव सः

kṣīṇe puṇye mṛtyulokaṁ viśanti ca yathāmati tasmāttu mānasaḥ śreṣṭho yajño'pyakṣaya eva saḥ

"Yet, once their merit is exhausted, they re-enter the mortal world, according to their remaining desert. Therefore, the mental sacrifice is superior — it alone is truly imperishable.

Verse 63 (devibhagavatam.3.12.63)

न राज्ञा साधितुं योग्यो मखोऽसौ जयमिच्छता । तामसस्तु कृतः पूर्वं सर्पयज्ञस्त्वयाधुना

na rājñā sādhituṁ yogyo makho'sau jayamicchatā tāmasastu kṛtaḥ pūrvaṁ sarpayajñastvayādhunā

"But that mental sacrifice is not fitting to be undertaken by a king who desires victory. A tamasic sacrifice — the snake-sacrifice — has already now been performed by you,

Verse 64 (devibhagavatam.3.12.64)

वैरं निर्वाहितं राजंस्तक्षकस्य दुरात्मनः । यत्कृते निहताः सर्पास्त्वयाऽग्नौ कोटिशः परे

vairaṁ nirvāhitaṁ rājaṁstakṣakasya durātmanaḥ yatkṛte nihatāḥ sarpāstvayā'gnau koṭiśaḥ pare

"The enmity toward the evil-souled Takshaka has, O king, been carried through, on account of which countless other serpents have been slain by you in the fire.

Verse 65 (devibhagavatam.3.12.65)

देवीयज्ञं कुरुष्वाद्य विततं विधिपूर्वकम् । विष्णुना यः कृतः पूर्वं सृष्ट्यादौ नृपसत्तम

devīyajñaṁ kuruṣvādya vitataṁ vidhipūrvakam viṣṇunā yaḥ kṛtaḥ pūrvaṁ sṛṣṭyādau nṛpasattama

"Now, today, perform the extensive sacrifice to the Goddess, according to due rule — the very one that was once performed by Vishnu at the beginning of creation, O best of kings.

Verse 66 (devibhagavatam.3.12.66)

तथा त्वं कुरु राजेन्द्र विधिं ते प्रब्रवीम्यहम् । ब्राह्मणाः सन्ति राजेन्द्र विधिज्ञा वेदवित्तमाः

tathā tvaṁ kuru rājendra vidhiṁ te prabravīmyaham brāhmaṇāḥ santi rājendra vidhijñā vedavittamāḥ

"Perform it in that same way, O foremost of kings; I shall tell you the procedure. O foremost of kings, there are brahmins who know the rite, most learned in the Vedas,

Verse 67 (devibhagavatam.3.12.67)

देवीबीजविधानज्ञा मन्त्रमार्गविचक्षणाः । याजकास्ते भविष्यन्ति यजमानस्त्वमेव हि

devībījavidhānajñā mantramārgavicakṣaṇāḥ yājakāste bhaviṣyanti yajamānastvameva hi

"— knowers of the Goddess's seed-mantra and its procedure, skilled in the path of mantras; they shall be the officiating priests, and you yourself shall indeed be the patron of the sacrifice.

Verse 68 (devibhagavatam.3.12.68)

कृत्वा यज्ञं विधानेन दत्त्वा पुण्यं मखार्जितम् । समुद्धर महाराज पितरं दुर्गतिङ्गतम्

kṛtvā yajñaṁ vidhānena dattvā puṇyaṁ makhārjitam samuddhara mahārāja pitaraṁ durgatiṅgatam

"Having performed the sacrifice according to rule, and having given over the merit acquired from that sacrifice, deliver your father, O great king, who has fallen into a wretched state.

Verse 69 (devibhagavatam.3.12.69)

विप्रावमानजं पापं दुर्घटं नरकप्रदम् । तथैव शापजो दोषः प्राप्तः पित्रा तवानघ

viprāvamānajaṁ pāpaṁ durghaṭaṁ narakapradam tathaiva śāpajo doṣaḥ prāptaḥ pitrā tavānagha

"For O sinless one, your father has incurred the sin born of the insulting of a brahmin — a grievous sin that leads to hell — and likewise, a fault born of a curse has befallen your father,

Verse 70 (devibhagavatam.3.12.70)

तथा दुर्मरणं प्राप्तं सर्पदंशेन भूभुजा । अन्तराले तथा मृत्यूर्न भूमौ कुशसंस्तरे

tathā durmaraṇaṁ prāptaṁ sarpadaṁśena bhūbhujā antarāle tathā mṛtyūrna bhūmau kuśasaṁstare

"and he met an evil death besides, by the bite of a serpent, O ruler of the earth — his death occurred in an in-between state, not upon the ground on a bed of kusha grass,

Verse 71 (devibhagavatam.3.12.71)

न सङ्ग्रामे न गङ्गायां स्नानदानादिवर्जितम् । मरणं ते पितुस्तत्र सौधे जातं कुरूद्वह

na saṅgrāme na gaṅgāyāṁ snānadānādivarjitam maraṇaṁ te pitustatra saudhe jātaṁ kurūdvaha

"nor in battle, nor on the Ganga — devoid of bathing, giving, and the rest; your father's death, O foremost of the Kurus, occurred right there in his palace.

Verse 72 (devibhagavatam.3.12.72)

कृपणानि च सर्वाणि नरकस्य नृपोत्तम । तत्रैकं कारणं तस्य न जातं चातिदुर्लभम्

kṛpaṇāni ca sarvāṇi narakasya nṛpottama tatraikaṁ kāraṇaṁ tasya na jātaṁ cātidurlabham

"All the wretched conditions leading to hell, O best of kings — among them, at least one single cause for it was truly not lacking, and is not at all rare in his case.

Verse 73 (devibhagavatam.3.12.73)

यत्र यत्र स्थितःप्राणो ज्ञात्वा कालं समागतम् । साधनानामभावेऽपि ह्यवशश्चातिसङ्कटे

yatra yatra sthitaḥprāṇo jñātvā kālaṁ samāgatam sādhanānāmabhāve'pi hyavaśaścātisaṅkaṭe

"Wherever the life-breath may be, if one, knowing that his final time has come, even in the absence of any proper means, though helpless and in extreme distress —

Verse 74 (devibhagavatam.3.12.74)

यदा निर्वेदमायाति मनसा निर्मलेन वै । पञ्चभूतात्मको देहो मम किञ्चात्र दुःखदम्

yadā nirvedamāyāti manasā nirmalena vai pañcabhūtātmako deho mama kiñcātra duḥkhadam

"— comes, with a pure mind, to true dispassion, thinking: 'This body, made of the five elements, what is it truly to me? What sorrow can it bring me here?'

Verse 75 (devibhagavatam.3.12.75)

पतत्वद्य यथाकामं मुक्तोऽहं निर्गुणोऽव्ययः । नाशात्मकानि तत्त्वानि तत्र का परिदेवना

patatvadya yathākāmaṁ mukto'haṁ nirguṇo'vyayaḥ nāśātmakāni tattvāni tatra kā paridevanā

"'Let it fall today, as it will; I am free, without qualities, imperishable. The elements are of a perishable nature — what grief is there in that?'

Verse 76 (devibhagavatam.3.12.76)

ब्रह्मैवाहं न संसारी सदा मुक्तः सनातनः । देहेन मम सम्बन्धः कर्मणा प्रतिपादितः

brahmaivāhaṁ na saṁsārī sadā muktaḥ sanātanaḥ dehena mama sambandhaḥ karmaṇā pratipāditaḥ

"'I am Brahman itself, not one bound in the cycle of worldly existence; I am ever free, eternal. My connection with the body was established only by past karma.'

Verse 77 (devibhagavatam.3.12.77)

तानि सर्वाणि मुक्तानि शुभानि चेतराणि च । मनुष्यदेहयोगेन सुखदुःखानुसाधनात्

tāni sarvāṇi muktāni śubhāni cetarāṇi ca manuṣyadehayogena sukhaduḥkhānusādhanāt

"'All that karma, both good and otherwise, is exhausted through the very connection with this human body, by its bringing about experiences of pleasure and pain.'

Verse 78 (devibhagavatam.3.12.78)

विमुक्तोऽतिभयाद्घोरादस्मात्संसारसङ्कटात् । इत्येवं चिन्त्यमानस्तु स्नानदानविवर्जितः

vimukto'tibhayādghorādasmātsaṁsārasaṅkaṭāt ityevaṁ cintyamānastu snānadānavivarjitaḥ

"'I am freed from this most terrible fear, from this constricting bondage of worldly existence' — if one, thinking thus, though devoid even of the rites of bathing and giving —

Verse 79 (devibhagavatam.3.12.79)

मरणं चेदवाप्नोति स मुच्च्येज्जन्मदुःखतः । एषा काष्ठा परा प्रोक्ता योगिनामपि दुर्लभा

maraṇaṁ cedavāpnoti sa muccyejjanmaduḥkhataḥ eṣā kāṣṭhā parā proktā yogināmapi durlabhā

"— should attain death in that state of mind, he is freed from the sorrow of further birth. This is declared to be the supreme culmination, hard to attain even for yogis.

Verse 80 (devibhagavatam.3.12.80)

पिता ते नृपशार्दूल श्रुत्वा शापं द्विजोदितम् । देहे ममत्वं कृतवान्न निर्वेदमवाप्तवान्

pitā te nṛpaśārdūla śrutvā śāpaṁ dvijoditam dehe mamatvaṁ kṛtavānna nirvedamavāptavān

"But your father, O tiger among kings, upon hearing of the curse pronounced by that brahmin, clung to attachment for his body and did not attain true dispassion.

Verse 81 (devibhagavatam.3.12.81)

नीरोगो मम देहोऽयं राज्यं निहतकण्टकम् । कथं जीवाम्यहं कामं मन्त्रज्ञानानयन्तु वै

nīrogo mama deho'yaṁ rājyaṁ nihatakaṇṭakam kathaṁ jīvāmyahaṁ kāmaṁ mantrajñānānayantu vai

"They thought: 'This body of mine is free of disease, my kingdom is free of thorns — how shall I go on living? Let those learned in mantras be brought at once.'

Verse 82 (devibhagavatam.3.12.82)

औषधं मणिमन्त्रं च यन्त्रं परमकं तथा । आरोहणं तथा सौधे कृतवान्नृपतिस्तदा

auṣadhaṁ maṇimantraṁ ca yantraṁ paramakaṁ tathā ārohaṇaṁ tathā saudhe kṛtavānnṛpatistadā

They then employed medicines, gem-charms, mantras, and the most excellent protective devices, and likewise had themselves taken up into a lofty palace-tower.

Verse 83 (devibhagavatam.3.12.83)

न स्नानं न कृतं दानं न देव्याः स्मरणं कृतम् । न भूमौ शयनं चैव दैवं मत्वा परं तथा

na snānaṁ na kṛtaṁ dānaṁ na devyāḥ smaraṇaṁ kṛtam na bhūmau śayanaṁ caiva daivaṁ matvā paraṁ tathā

They performed no bathing, gave no gifts, made no remembrance of the Goddess, nor did they lie down upon the ground — instead considering mere fate and protective devices as supreme.

Verse 84 (devibhagavatam.3.12.84)

मग्नो मोहार्णवे घोरे मृतः सौधेऽहिना हतः । कृत्वा पापं कलेर्योगात्तापसस्यावमानजम्

magno mohārṇave ghore mṛtaḥ saudhe'hinā hataḥ kṛtvā pāpaṁ kaleryogāttāpasasyāvamānajam

Sunk in the terrible ocean of delusion, he died in his palace-tower, struck by the serpent, having committed the sin born of insulting a hermit, through the influence of the age of Kali.

Verse 85 (devibhagavatam.3.12.85)

अवश्यमेव नरकमेतैराचरणैर्भवेत् । तस्मात्तं पितरं पापात्समुद्धर नृपोत्तम

avaśyameva narakametairācaraṇairbhavet tasmāttaṁ pitaraṁ pāpātsamuddhara nṛpottama

"By these very actions, hell must inevitably follow. Therefore, deliver your father from that sin, O best of kings."

Verse 86 (devibhagavatam.3.12.86)

सूत उवाच । इति श्रुत्वा वचस्तस्य व्यासस्यामिततेजसः । साश्रुकण्ठोऽतिदुःखार्तो बभूव जनमेजयः

sūta uvāca iti śrutvā vacastasya vyāsasyāmitatejasaḥ sāśrukaṇṭho'tiduḥkhārto babhūva janamejayaḥ

Suta said: Hearing these words of Vyasa, of boundless splendour, Janamejaya, his throat choked with tears, became overwhelmed with sorrow.

Verse 87 (devibhagavatam.3.12.87)

धिगिदं जीवितं मेऽद्य पिता मे नरके स्थितः । तत्करोमि यथैवाद्य स्वर्गं यात्युत्तरासुतः

dhigidaṁ jīvitaṁ me'dya pitā me narake sthitaḥ tatkaromi yathaivādya svargaṁ yātyuttarāsutaḥ

"Shame on this life of mine today, since my father is placed in hell! What shall I do, that this very day the son of Uttara may cause him to go to heaven?"