Devi Bhagavata Purana — Skandha 11 — Chapter 22
DB 11 22.1
वैश्वदेवादिविधिनिरूपणम् श्रीनारायण उवाच अथातः श्रूयतां ब्रह्मन् वैश्वदेवविधानकम् । पुरश्चर्याप्रसङ्गेन ममापि स्मृतिमागतम्
vaiśvadevādividhinirūpaṇam śrīnārāyaṇa uvāca athātaḥ śrūyatāṃ brahman vaiśvadevavidhānakam | puraścaryāprasaṅgena mamāpi smṛtimāgatam
The exposition of the rules of the Vaiśvadeva and the rest. Śrī Nārāyaṇa said: Now then, O brahmin, let the ordinance of the Vaiśvadeva be heard; it has come to my memory too, by occasion of (the topic of) the preliminary observance.
AI translation rendered from the Sanskrit, not a published edition
DB 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 fathers, and the sacrifice to men is the fifth.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.3
पञ्चसूना गृहस्थस्य चुल्ली पेषण्युपस्करः । कण्डणी चोदकुम्भश्च तेषां पापस्य शान्तये
pañcasūnā gṛhasthasya cullī peṣaṇyupaskaraḥ | kaṇḍaṇī codakumbhaśca teṣāṃ pāpasya śāntaye
The householder has five slaughter-places: the stove, the grinding-stone, the (kitchen) implements, the pounding-mortar and the water-jar — (the Vaiśvadeva is) for the appeasing of the sin (arising) from them.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.4
न चुल्ल्यां नायसे पात्रे न भूमौ न च खर्परे । वैश्वदेवं प्रकुर्वीत कुण्डे वा स्थण्डिलेऽपि वा
na cullyāṃ nāyase pātre na bhūmau na ca kharpare | vaiśvadevaṃ prakurvīta kuṇḍe vā sthaṇḍile'pi vā
Not on the stove, not in an iron vessel, not on the ground, and not on a potsherd — one should perform the Vaiśvadeva in a fire-pit or on a prepared altar-ground.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.5
न पाणिना न शूर्पेण न च मेध्याजिनादिभिः । मुखेनोपधमेदग्निं मुखादेव व्यजायत
na pāṇinā na śūrpeṇa na ca medhyājinādibhiḥ | mukhenopadhamedagniṃ mukhādeva vyajāyata
Not with the hand, not with a winnowing-basket, and not with pure skins and the like: one should blow up the fire with the mouth, for (the fire) was born from the mouth itself.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.6
पटकेन भवेद्व्याधिः शूर्पेण धननाशनम् । पाणिना मृत्युमाप्नोति कर्मसिद्धिर्मुखेन तु
paṭakena bhavedvyādhiḥ śūrpeṇa dhananāśanam | pāṇinā mṛtyumāpnoti karmasiddhirmukhena tu
By (fanning with) a cloth there would be disease, by a winnowing-basket loss of wealth; by the hand one meets with death, but by the mouth (comes) the success of the rite.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.7
फलैर्दधिघृतैः कुर्यान्मूलशाकोदकादिभिः । अलाभे येन केनापि काष्ठमूलतृणादिभिः
phalairdadhighṛtaiḥ kuryānmūlaśākodakādibhiḥ | alābhe yena kenāpi kāṣṭhamūlatṛṇādibhiḥ
One should perform (it) with fruits, curds and ghee, with roots, vegetables, water and the like; in default (of these), with whatever there is — wood, roots, grass and so forth.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.8
जुहुयात्सर्पिषाभ्यक्तं तैलक्षारविवर्जितम् । दध्यक्तं वा पायसाक्तं तदभावेऽम्भसापि वा
juhuyātsarpiṣābhyaktaṃ tailakṣāravivarjitam | dadhyaktaṃ vā pāyasāktaṃ tadabhāve'mbhasāpi vā
He should offer (the oblation) smeared with ghee, free of oil and salt; or smeared with curds, or smeared with milk-rice; in the absence of that, even with water.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.9
शुष्कैः पर्युषितैः कुष्ठी उच्छिष्टेन द्विषां वशी । रुक्षैर्द्ररिद्रतां याति क्षारं हुत्वा व्रजत्यधः
śuṣkaiḥ paryuṣitaiḥ kuṣṭhī ucchiṣṭena dviṣāṃ vaśī | rukṣairdraridratāṃ yāti kṣāraṃ hutvā vrajatyadhaḥ
With dried (offerings) or stale ones (one becomes) a leper; with leftovers, subject to enemies; with dry (unsmeared) ones one goes to poverty; having offered salt, one goes downward.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
DB 11 22.10
अङ्गारान्भस्ममिश्रांस्तु निर्हृत्योत्तरतोऽनलात् । जुहुयाद्वैश्वदेवं तु न क्षारादिविमिश्रितम्
aṅgārānbhasmamiśrāṃstu nirhṛtyottarato'nalāt | juhuyādvaiśvadevaṃ tu na kṣārādivimiśritam
But having taken out the embers mixed with ashes to the north of the fire, one should offer the Vaiśvadeva (in them) — but not (with anything) mixed with salt and the like.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.11
अकृत्वा वैश्वदेवं तु यो भुङ्क्ते मूढधीर्द्विजः । स मूढो नरकं याति कालसूत्रमवाक्शिराः
akṛtvā vaiśvadevaṃ tu yo bhuṅkte mūḍhadhīrdvijaḥ | sa mūḍho narakaṃ yāti kālasūtramavākśirāḥ
But the twice-born of foolish mind who eats without having performed the Vaiśvadeva — that fool goes head-downward to the hell Kālasūtra.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.12
शाकं वा यदि वा पत्रं मूलं वा यदि वा फलम् । सङ्कल्पयेद्यदाहारं तेनाग्नौ जुहुयादपि
śākaṃ vā yadi vā patraṃ mūlaṃ vā yadi vā phalam | saṅkalpayedyadāhāraṃ tenāgnau juhuyādapi
Whether a vegetable, or a leaf, or a root, or a fruit — whatever food he intends (to eat), with that he should make the offering in the fire.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.13
अकृते वैश्वदेवे तु भिक्षौ भिक्षार्थमागते । उद्धृत्य वैश्वदेवार्थं भिक्षां दत्त्वा विसर्जयेत्
akṛte vaiśvadeve tu bhikṣau bhikṣārthamāgate | uddhṛtya vaiśvadevārthaṃ bhikṣāṃ dattvā visarjayet
But if, when the Vaiśvadeva has not been performed, a mendicant has come for alms, having set aside (the portion) for the Vaiśvadeva, he should give the alms and dismiss him.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.14
वैश्वदेवकृतं दोषं शक्तो भिक्षुर्व्यपोहितुम् । न तु भिक्षुकृतं दोषं वैश्वदेवो व्यपोहति
vaiśvadevakṛtaṃ doṣaṃ śakto bhikṣurvyapohitum | na tu bhikṣukṛtaṃ doṣaṃ vaiśvadevo vyapohati
A mendicant is able to remove the fault committed regarding the Vaiśvadeva, but the Vaiśvadeva does not remove the fault committed regarding a mendicant.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.15
यतिश्च ब्रह्मचारी च पक्वान्नस्वामिनावुभौ । तयोरन्नमदत्त्वा तु भुक्त्वा चान्द्रायणं चरेत्
yatiśca brahmacārī ca pakvānnasvāmināvubhau | tayorannamadattvā tu bhuktvā cāndrāyaṇaṃ caret
The ascetic and the student of the Veda are both owners of cooked food; having eaten without giving them food, one should perform the cāndrāyaṇa.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.16
वैश्वदेवानन्तरं च गोग्रासं प्रतिपादयेत् । तद्विधानं प्रवक्ष्यामि शृणु देवर्षिपूजित
vaiśvadevānantaraṃ ca gogrāsaṃ pratipādayet | tadvidhānaṃ pravakṣyāmi śṛṇu devarṣipūjita
And after the Vaiśvadeva (offering) one should present the cow's mouthful (of food); I shall declare the rule for that — listen, you who are honoured by gods and sages.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.17
सुरभिर्वैष्णवी माता नित्यं विष्णुपदे स्थिता । गोग्रासं च मया दत्तं सुरभे प्रतिगृह्यताम्
surabhirvaiṣṇavī mātā nityaṃ viṣṇupade sthitā | gogrāsaṃ ca mayā dattaṃ surabhe pratigṛhyatām
"Surabhi, of Viṣṇu's nature, the mother, ever abiding at Viṣṇu's feet — the cow's morsel is given by me; O Surabhi, let it be accepted."
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.18
गोभ्यश्च नम इत्येव पूजां कृत्वा गवेऽर्पयेत् । गोग्रासेन तु गोमाता सुरभिः सम्प्रसीदति
gobhyaśca nama ityeva pūjāṃ kṛtvā gave'rpayet | gogrāsena tu gomātā surabhiḥ samprasīdati
Having made the worship with just "Homage to the cows," he should offer (it) to the cow; and by the cow's morsel the cow-mother Surabhi is well pleased.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.19
ततो गोदोहनं कालं तिष्ठेच्चैव गृहाङ्गणे । अतिथिर्यस्य भग्नाशो गृहात्प्रतिनिवर्तते
tato godohanaṃ kālaṃ tiṣṭheccaiva gṛhāṅgaṇe | atithiryasya bhagnāśo gṛhātpratinivartate
Then he should stand in the courtyard of the house for the length of a cow-milking; (for) whose guest turns back from the house with his hope broken —
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.20
स तस्मै दुष्कृतं दत्त्वा पुण्यमादाय गच्छति । माता पिता गुरुर्भ्राता प्रजा दासः समाश्रितः
sa tasmai duṣkṛtaṃ dattvā puṇyamādāya gacchati | mātā pitā gururbhrātā prajā dāsaḥ samāśritaḥ
he, giving him his own ill deed, takes away (his) merit and goes. Mother, father, teacher, brother, offspring, a servant who has taken refuge,
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.21
अभ्यागतोऽतिथिश्चाग्निरेते पोष्या उदाहृताः । एवं ज्ञात्वा तु यो मोहान्न करोति गृहाश्रमम्
abhyāgato'tithiścāgnirete poṣyā udāhṛtāḥ | evaṃ jñātvā tu yo mohānna karoti gṛhāśramam
one who has come, a guest, and the (sacred) fire — these are declared to be the ones to be maintained. But he who, knowing this, out of delusion does not practise the householder's stage —
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.22
तस्य नायं तु न परो लोको भवति धर्मतः । यत्फलं सोमयागेन प्राप्नोति धनवान्द्विजः एकादशस्कन्धे वैश्वदेवादिविधिनिरूपणं नाम द्वाविंशोऽध्यायः
tasya nāyaṃ tu na paro loko bhavati dharmataḥ | yatphalaṃ somayāgena prāpnoti dhanavāndvijaḥ ekādaśaskandhe vaiśvadevādividhinirūpaṇaṃ nāma dvāviṃśo'dhyāyaḥ
for him, by the law, there is neither this world nor the other. The fruit which a wealthy twice-born obtains by a soma sacrifice — (Here ends) in the Eleventh Book the twenty-second chapter, called "The Setting Forth of the Rules of the Vaiśvadeva and the Rest."
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.23
सम्यक् पञ्चमहायज्ञैर्दरिद्रस्तेन चाप्नुयात् । अथ प्राणाग्निहोत्रं तु वक्ष्यामि मुनिपुङ्गव
samyak pañcamahāyajñairdaridrastena cāpnuyāt | atha prāṇāgnihotraṃ tu vakṣyāmi munipuṅgava
that same a poor man may obtain by the five great sacrifices properly (performed). Now I shall declare the Prāṇāgnihotra, O best of sages.
AI translation rendered from the Sanskrit, not a published edition
DB 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 rest; by full knowledge (of it) men are freed from the taints of their sins.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.25
विधिना भुज्यते येन मुच्येत स ऋणत्रयात् । कुलान्युद्धरते विप्रो नरकानेकविंशतिम्
vidhinā bhujyate yena mucyeta sa ṛṇatrayāt | kulānyuddharate vipro narakānekaviṃśatim
By whatever rule (food) is eaten, he would be freed from the three debts; the brahmin raises up (his) lineages from the twenty-one hells.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.26
सर्वयज्ञफलप्राप्तिः सर्वलोकेषु गच्छति । हृत्पुण्डरीकमरणिर्मनो मन्धानसंज्ञकम्
sarvayajñaphalaprāptiḥ sarvalokeṣu gacchati | hṛtpuṇḍarīkamaraṇirmano mandhānasaṃjñakam
(There is) the attainment of the fruit of all sacrifices; he goes among all the worlds. The lotus of the heart is the fire-drill (araṇi), the mind is what is called the churning-stick,
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.27
वायुरज्ज्वा मथेदग्निं चक्षुरध्वर्युरेव च । तर्जनीमध्यमाङ्गुष्ठैः प्राणस्यैवाहुतिं क्षिपेत्
vāyurajjvā mathedagniṃ cakṣuradhvaryureva ca | tarjanīmadhyamāṅguṣṭhaiḥ prāṇasyaivāhutiṃ kṣipet
with the cord of breath one should churn the fire, and the eye is the adhvaryu; with forefinger, middle finger and thumb he should cast the oblation to prāṇa.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.28
मध्यमानामिकाङ्गुष्ठैरपानस्याहुतिं क्षिपेत् । कनिष्ठानामिकाङ्गुष्ठैर्व्यानस्य तदनन्तरम्
madhyamānāmikāṅguṣṭhairapānasyāhutiṃ kṣipet | kaniṣṭhānāmikāṅguṣṭhairvyānasya tadanantaram
With middle finger, ring finger and thumb he should cast the oblation to apāna; with little finger, ring finger and thumb, thereafter that of vyāna.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.29
कनिष्ठातर्जन्यङ्गुष्ठैरुदानस्याहुतिं क्षिपेत् । सर्वाङ्गुलैर्गृहीत्वान्नं समानस्याहुतिं क्षिपेत्
kaniṣṭhātarjanyaṅguṣṭhairudānasyāhutiṃ kṣipet | sarvāṅgulairgṛhītvānnaṃ samānasyāhutiṃ kṣipet
With little finger, forefinger and thumb he should cast the oblation to udāna; taking the food with all the fingers he should cast the oblation to samāna.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.30
स्वाहान्तान्प्रणवाद्यांश्च नाममन्त्रांश्च वै पठेत् । मुखे चाहवनीयस्तु हृदये गार्हपत्यकः
svāhāntānpraṇavādyāṃśca nāmamantrāṃśca vai paṭhet | mukhe cāhavanīyastu hṛdaye gārhapatyakaḥ
And he should recite the name-mantras beginning with the praṇava (oṃ) and ending in svāhā. In the mouth is the āhavanīya fire, in the heart the gārhapatya,
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.31
नाभौ च दक्षिणाग्निः स्यादधः सभ्यावसथ्यकौ । वाग्घोता प्राण उद्गाता चक्षुरध्वर्युरेव च
nābhau ca dakṣiṇāgniḥ syādadhaḥ sabhyāvasathyakau | vāgghotā prāṇa udgātā cakṣuradhvaryureva ca
and in the navel would be the southern fire, below (are) the sabhya and āvasathya (fires); speech is the hotṛ, the breath the udgātṛ, and the eye the adhvaryu,
AI translation rendered from the Sanskrit, not a published edition
DB 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 would be the brahman priest, and hearing is in the place of the āgnīdhra; here the ego is the sacrificial animal, and the praṇava is said to be the milk.
AI translation rendered from the Sanskrit, not a published edition
DB 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
And the intellect is declared to be the wife, on whom the householder depends; the chest is the altar, the body-hairs are the darbha grass, the two hands are the sruk and the sruva.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.34
प्राणमन्त्रस्य च ऋषी रुक्मवर्णः क्षुधाग्निकः । देवतादित्य एवात्र गायत्रीच्छन्द उच्यते
prāṇamantrasya ca ṛṣī rukmavarṇaḥ kṣudhāgnikaḥ | devatāditya evātra gāyatrīcchanda ucyate
And the seer of the prāṇa mantra is Rukmavarṇa, the fire (of the mantra) is hunger; here the deity is the sun, and the metre is said to be gāyatrī.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.35
प्राणाय च तथा स्वाहा मन्त्रान्ते कीर्तयेदपि । इदमादित्यदेवाय न ममेति वदेदपि
prāṇāya ca tathā svāhā mantrānte kīrtayedapi | idamādityadevāya na mameti vadedapi
And at the end of the mantra he should also pronounce "to prāṇa, svāhā"; and he should also say, "This is for the deity the Sun, not mine."
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.36
अपानमन्त्रस्य तथा गोक्षीरधवलाकृतिः । श्रद्धाग्निऋषिरेवात्र सोमो वै देवता स्मृता
apānamantrasya tathā gokṣīradhavalākṛtiḥ | śraddhāgniṛṣirevātra somo vai devatā smṛtā
Of the apāna-mantra, likewise, the form is white as cow's milk; here the seer is Śraddhāgni, and Soma is held to be the deity.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.37
उष्णिक्छन्दस्तथापानाय स्वाहेत्यपि कीर्तयेत् । सोमायेदं च न ममेत्यत्रोहः परिकीर्तितः
uṣṇikchandastathāpānāya svāhetyapi kīrtayet | somāyedaṃ ca na mametyatrohaḥ parikīrtitaḥ
The metre is uṣṇih; and one should also pronounce "svāhā to apāna"; here the substitution declared is "this is for Soma, not mine."
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.38
व्यानमन्त्रस्य चाख्यातोऽम्बुजवर्णहुताशनः । ऋषिरुक्तो देवताग्निरनुष्टुप् छन्द ईरितम्
vyānamantrasya cākhyāto'mbujavarṇahutāśanaḥ | ṛṣirukto devatāgniranuṣṭup chanda īritam
Of the vyāna-mantra, the fire is declared to be of lotus colour; the seer is stated (to be), the deity is Agni, and the metre is said to be anuṣṭubh.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.39
व्यानाय च तथा स्वाहाग्नयेदं न ममेत्यपि । उदानमन्त्रस्य तथा शक्रगोपसवर्णकः
vyānāya ca tathā svāhāgnayedaṃ na mametyapi | udānamantrasya tathā śakragopasavarṇakaḥ
And likewise "svāhā to vyāna," and "this is for Agni, not mine." Of the udāna-mantra, likewise, (the form) has the colour of the indragopa insect.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.40
ऋषिरग्निः समाख्यातो वायुर्वै देवता स्मृता । बृहतीच्छन्द आख्यातमुदानाय च पूर्ववत्
ṛṣiragniḥ samākhyāto vāyurvai devatā smṛtā | bṛhatīcchanda ākhyātamudānāya ca pūrvavat
The seer is declared to be Agni, and Vāyu is held to be the deity; the metre is said to be bṛhatī, and "to udāna" (etc.) as before.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.41
वायवे चेदं न मम एवं चैवोच्चरेद् द्विजः । समानवायुमन्त्रस्य विद्युद्वर्णो विरूपकः
vāyave cedaṃ na mama evaṃ caivoccared dvijaḥ | samānavāyumantrasya vidyudvarṇo virūpakaḥ
"And this is for Vāyu, not mine" — thus should the twice-born pronounce. Of the samāna-breath mantra, (the form) is lightning-coloured and misshapen.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.42
ऋषिरग्निः समाख्यातः पर्जन्यो देवता मता । पङ्क्तिश्छन्दः समाख्यातं समानाय च पूर्ववत्
ṛṣiragniḥ samākhyātaḥ parjanyo devatā matā | paṅktiśchandaḥ samākhyātaṃ samānāya ca pūrvavat
The seer is declared to be Agni, Parjanya is regarded as the deity; the metre is declared to be paṅkti, and "to samāna" (etc.) as before.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.43
पर्जन्यायेदमित्युक्त्वा षष्ठीं चैवाहुतिं क्षिपेत् । वैश्वानरो महानग्निर्ऋषिर्वै परिकीर्तितः
parjanyāyedamityuktvā ṣaṣṭhīṃ caivāhutiṃ kṣipet | vaiśvānaro mahānagnirṛṣirvai parikīrtitaḥ
Having said "this is for Parjanya," he should cast the sixth oblation. The seer is declared to be Vaiśvānara, the great fire.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.44
गायत्रीच्छन्द आख्यातं देवस्त्वात्मा भवेदपि । स्वाहान्तो मन्त्र आख्यातः परमात्मन उच्चरेत्
gāyatrīcchanda ākhyātaṃ devastvātmā bhavedapi | svāhānto mantra ākhyātaḥ paramātmana uccaret
The metre is said to be gāyatrī, and the deity would be the Self; the mantra is declared to end in svāhā — he should pronounce (it) for the supreme Self.
AI translation rendered from the Sanskrit, not a published edition
DB 11 22.45
इदं न मम चेत्येवं जातं प्राणाग्निहोत्रकम् । एतज्ज्ञात्वा विधिं कृत्वा ब्रह्मभूयाय कल्पते । प्राणाग्निहोत्रविद्येयं संक्षेपात्कथिता हि ते
idaṃ na mama cetyevaṃ jātaṃ prāṇāgnihotrakam | etajjñātvā vidhiṃ kṛtvā brahmabhūyāya kalpate | prāṇāgnihotravidyeyaṃ saṃkṣepātkathitā hi te
And "this is not mine" — thus the prāṇa-fire-offering has come about. Having known this and performed the rite, one becomes fit for union with Brahman. This knowledge of the prāṇa-agnihotra has now been told to you in brief.
AI translation rendered from the Sanskrit, not a published edition