The Brihadaranyaka Upanishad

The Bṛhadāraṇyaka Upaniṣad (with the Commentary of Śaṅkarācārya)

by Swāmī Mādhavānanda | 1950 | 272,359 words | ISBN-10: 8175051027

This Upanishad is widely known for its philosophical statements and is ascribed to Yajnavalkya. It looks at reality as being indescribable and its nature to be infinite and consciousness-bliss. Ethics revolve around the five Yajnas or sacrifices. This book includes the english translation of the Bhāṣya of Śaṅkara. The Shankara-Bhashya is the most ...

Section IV - Conception and Birth as Religious Rites

Verse 6.4.1:

एषां वै भूतानां पृथिवी रसः, पृथिव्या आपः, अपामोषधयः, ओषधीनां पुष्पाणि, पुष्पाणां फलानि, फलानां पुरुषः, पुरुषस्य रेतः ॥ १ ॥

eṣāṃ vai bhūtānāṃ pṛthivī rasaḥ, pṛthivyā āpaḥ, apāmoṣadhayaḥ, oṣadhīnāṃ puṣpāṇi, puṣpāṇāṃ phalāni, phalānāṃ puruṣaḥ, puruṣasya retaḥ || 1 ||

1. The earth is the essence of all these beings, water the essence of the earth, herbs of water, flowers of herbs, fruits of flowers, man of fruits, and the seed of man.

The present section is introduced to lay down the method by which to obtain the kind of son who, by the manner of his birth and conception and by his good qualities, will help to achieve the worlds both for himself and for his father. Only a person who knows the meditation on the vital force and has performed the ceremony of the Mantha leading to prosperity, is entitled to this ceremony of the Mantha leading to the birth of a son. When a man wants to perform this ceremony, he should, after performing, the former ceremony, wait for the right time of his wife. This we understand from the mention of the seed being the quintessence of the herbs etc. The earth is the essence of all these beings, moving and stationary, for it has been stated that it ‘is like honey to all beings’ (II. v. i, adapted). Water is the essence of the earth, for it is pervaded by water. Herbs are the essence of water, for the herbs etc. are the effects of water. Flowers of herbs, fruits of flowers, man of fruits, and the seed of man, for another Śruti says, ‘It is the essence emanating from all parts of the body’ (Ai. IV. i).

 

Verse 6.4.2:

स ह प्रजापतिरीक्शांचक्रे, हन्तास्मै प्रतिष्ठां कल्पयानीति; स स्त्रियं ससृजे; तां सृष्ट्वाध उपास्त; तस्मात्स्त्रियमध उपासीत; स एतं प्राञ्चं ग्रावाणमात्मन एव समुदपारयत्, तेनैनामभ्यसृजत् ॥ २ ॥

sa ha prajāpatirīkśāṃcakre, hantāsmai pratiṣṭhāṃ kalpayānīti; sa striyaṃ sasṛje; tāṃ sṛṣṭvādha upāsta; tasmātstriyamadha upāsīta; sa etaṃ prāñcaṃ grāvāṇamātmana eva samudapārayat, tenaināmabhyasṛjat || 2 ||

2. Prajāpati thought, ‘Well, let me make an abode for it,’ and he created woman.

Prajāpati, the Creator, thought, ‘Since the seed is thus the quintessence of all beings; what can be a fit abode for it’? Thinking thus he created woman.

 

Verse 6.4.3-6:

तस्या वेदिरुपस्थः, लोमानि बर्हिः, चर्माधिषवणे—समिद्धो मध्यतः—तौ मुष्कौ; स यावान्ह वै वाजपेयेन यजमानस्य लोको भवति, तावानस्य लोको भवति य एवं विद्वानधोपहासं चरति; आसां स्त्रीणां सुकृतं वृङ्क्ते; अथ य इदमविद्वानधोपहासं चरति, आस्य स्त्रियः सुकृतं वृञ्जते ॥ ३ ॥

एतद्ध स्म वै तद्विद्वानुद्दालक आरुणिराह; एतद्ध स्म वै तद्विद्वान्नाको मौद्गल्य आह; एतद्ध स्म वै तद्विद्वान्कुमारहारित आह, बहवो मर्या ब्राह्मणायना निरिन्द्रिया विसुकृतोऽस्माल्लोकात्प्रयन्ति, य इदमविद्वांसोऽधोपहासं चरन्तीति; बहु वा इदं सुप्तस्य वा जाग्रतो वा रेतः स्कन्दति ॥ ४ ॥

तदभिमृशेत्, अनु वा मन्त्रयेत—
              यन्मेऽद्य रेतः पृथिवीमस्कान्त्सीत्, यदोषधीरप्यसरद्यदपः ।
              इदमहं तद्रेत आददे पुनर्मामैत्विन्द्रियम् पुनस्तेजः पुनर्भगः ।
पुनरग्निर्धिष्ण्या यथास्थानं कल्पन्ताम्, इत्यनामिकाङ्गुष्ठाभ्यामादायान्तरेण स्तनौ वा भ्रुवौ वा निमृज्यात् ॥ ५ ॥

अथ यद्युदक आत्मानं पश्येत्तदभिमन्त्रयेत—मयि तेज इन्द्रियं यशो द्रविणं सुकृतमिति; श्रीर्ह वा एषा स्त्रीणां यन्मलोद्वासाः; तस्मान्मलोद्वाससं यशस्विनीमभिक्रम्योपमन्त्रयेत ॥ ६ ॥

tasyā vedirupasthaḥ, lomāni barhiḥ, carmādhiṣavaṇe—samiddho madhyataḥ—tau muṣkau; sa yāvānha vai vājapeyena yajamānasya loko bhavati, tāvānasya loko bhavati ya evaṃ vidvānadhopahāsaṃ carati; āsāṃ strīṇāṃ sukṛtaṃ vṛṅkte; atha ya idamavidvānadhopahāsaṃ carati, āsya striyaḥ sukṛtaṃ vṛñjate || 3 ||

etaddha sma vai tadvidvānuddālaka āruṇirāha; etaddha sma vai tadvidvānnāko maudgalya āha; etaddha sma vai tadvidvānkumārahārita āha, bahavo maryā brāhmaṇāyanā nirindriyā visukṛto'smāllokātprayanti, ya idamavidvāṃso'dhopahāsaṃ carantīti; bahu vā idaṃ suptasya vā jāgrato vā retaḥ skandati || 4 ||

tadabhimṛśet, anu vā mantrayeta—
              yanme'dya retaḥ pṛthivīmaskāntsīt, yadoṣadhīrapyasaradyadapaḥ |
              idamahaṃ tadreta ādade punarmāmaitvindriyam punastejaḥ punarbhagaḥ |
punaragnirdhiṣṇyā yathāsthānaṃ kalpantām, ityanāmikāṅguṣṭhābhyāmādāyāntareṇa stanau vā bhruvau vā nimṛjyāt || 5 ||

atha yadyudaka ātmānaṃ paśyettadabhimantrayeta—mayi teja indriyaṃ yaśo draviṇaṃ sukṛtamiti; śrīrha vā eṣā strīṇāṃ yanmalodvāsāḥ; tasmānmalodvāsasaṃ yaśasvinīmabhikramyopamantrayeta || 6 ||

6. If man sees his reflection in water, he ṣhould recite the following Mantra: ‘(May the gods grant) me lustre, manhood, reputation, wealth and merits.’ She (his wife) is indeed the goddess of beauty among women. Therefore he should approach this handsome woman and speak to her.

If perchance he sees his reflection in water, he should recite the following Mantra: ‘(May the gods grant) me lustre,’ etc. She is indeed the goddess of beauty among women. Therefore he should approach this handsome woman and speak to her, when she has taken a bath after three nights.

 

Verse 6.4.7:

सा चेदस्मै न दद्यात्, काममेनामवक्रिणीयात्; सा चेदस्मै नैव दद्यात्, काममेनां यष्ट्या वा पाणिना वोपहत्यातिक्रामेत्, इन्द्रियेण ते यशसा यश आदद इति; अयशा एव भवति ॥ ७ ॥

sā cedasmai na dadyāt, kāmamenāmavakriṇīyāt; sā cedasmai naiva dadyāt, kāmamenāṃ yaṣṭyā vā pāṇinā vopahatyātikrāmet, indriyeṇa te yaśasā yaśa ādada iti; ayaśā eva bhavati || 7 ||

7. If she is not willing, he should buy her over; and if she is still unyielding, he should strike her with a stick or with the hand and proceed, uttering the following Mantra, ‘I take away your reputation,’ etc. She is then actually discredited.

If she is not willing, he should buy her over, press his wishes through ornaments etc.; and if she is still unyielding, he should strike her with a stick or with the hand, and announcing that he was going to curse her and make her unfortunate, he should proceed, uttering the following Mantra: ‘I take away your reputation,’ etc. As a result of that curse, she comes to be known as barren and unfortunate, and is then actually discredited.

 

Verse 6.4.8:

सा चेदस्मै दद्यात्, इन्द्रियेण ते यशसा यश आदधामीति; यशस्विनावेव भवतः ॥ ८ ॥

sā cedasmai dadyāt, indriyeṇa te yaśasā yaśa ādadhāmīti; yaśasvināveva bhavataḥ || 8 ||

8. If she is willing, he should proceed, uttering the following Mantra: ‘I transmit reputation into you,’ and they both become reputed.

If she is willing, or agreeable to her husband, then he should proceed, uttering the following Mantra: ‘I transmit reputation into you.’ Then they both become reputed.

 

Verse 6.4.9-12:

स यामिच्छेत् कामयेत मेति, तस्यामर्थं निष्ठाय, मुखेन मुखं संधाय, उपस्थमस्या अभिमृश्य जपेत्—
अङ्गादङ्गात्संभवसि, हृदयादधिजायसे ।
स त्वमङ्गकषायो'सि, दिग्धविद्धमिव मादयेमाममूं मयीति ॥ ९ ॥

अथ यामिच्छेन् न गर्भं दधीतेति, तस्यामर्थं निष्ठाय, मुखेन मुखं संधाय, अभिप्राण्यापान्यात्, इन्द्रियेण ते रेतसा रेत आदद इति; अरेता एव भवति ॥ १० ॥

अथ यामिच्छेद्दधीतेति, तस्यामर्थं निष्ठाय, मुखेन मुखं संधाय, अपान्याभिप्राण्यात्, इन्द्रियेण ते रेतसा रेत आदधामीति; गर्भिण्येव भवति ॥ ११ ॥

अथ यस्य जायायै जारः स्यात्तं चेद्द्विष्यात्, आमपात्रेऽग्निमुपसमाधाय, प्रतिलोमं शरबर्हिस्तीर्त्वा, तस्मिन्नेताः शरभृष्टीः प्रतिलोमाः सर्पिषाक्ता जुहुयात्—मम समिद्धेऽहौषीः, प्राणापानौ त आददे—असाविति; मम समिद्धेऽहौषीः, पुत्रपशूंस्त आददे—असाविति; मम समिद्धेऽहौषीः, इष्टासुकृते त आददे—असाविति; मम समिद्धेऽहौषीः, आशापराकाशौ त आददे—असाविति; स वा एष निरिन्द्रियो विसुकृतोऽस्माल्लोकात्प्रैति, यमेवंविद्ब्राह्मणः शपति; तस्मादेवंवित्छ्रोत्रियस्य दारेण नोपहासमिच्छेदुत, ह्येवंवित्परो भवति ॥ १२ ॥

sa yāmicchet kāmayeta meti, tasyāmarthaṃ niṣṭhāya, mukhena mukhaṃ saṃdhāya, upasthamasyā abhimṛśya japet—
aṅgādaṅgātsaṃbhavasi, hṛdayādadhijāyase ।
sa tvamaṅgakaṣāyo'si, digdhaviddhamiva mādayemāmamūṃ mayīti || 9 ||

atha yāmicchen na garbhaṃ dadhīteti, tasyāmarthaṃ niṣṭhāya, mukhena mukhaṃ saṃdhāya, abhiprāṇyāpānyāt, indriyeṇa te retasā reta ādada iti; aretā eva bhavati || 10 ||

atha yāmiccheddadhīteti, tasyāmarthaṃ niṣṭhāya, mukhena mukhaṃ saṃdhāya, apānyābhiprāṇyāt, indriyeṇa te retasā reta ādadhāmīti; garbhiṇyeva bhavati || 11 ||

atha yasya jāyāyai jāraḥ syāttaṃ ceddviṣyāt, āmapātre'gnimupasamādhāya, pratilomaṃ śarabarhistīrtvā, tasminnetāḥ śarabhṛṣṭīḥ pratilomāḥ sarpiṣāktā juhuyāt—mama samiddhe'hauṣīḥ, prāṇāpānau ta ādade—asāviti; mama samiddhe'hauṣīḥ, putrapaśūṃsta ādade—asāviti; mama samiddhe'hauṣīḥ, iṣṭāsukṛte ta ādade—asāviti; mama samiddhe'hauṣīḥ, āśāparākāśau ta ādade—asāviti; sa vā eṣa nirindriyo visukṛto'smāllokātpraiti, yamevaṃvidbrāhmaṇaḥ śapati; tasmādevaṃvitchrotriyasya dāreṇa nopahāsamiccheduta, hyevaṃvitparo bhavati || 12 ||

12. If a man’s wife has a lover whom he wishes to inujre, he should put the fire in an unbaked earthen vessel, spread stalks of reed and Kuśa grass in an inverse way, and offer the reed tips, soaked in clarified butter, in the fire in an inverse way, saying, ‘Thou hast sacrificed in my kindled fire, I take away thy Prāṇa and Apāna—such and such. Thou hast sacrificed in my kindled fire, I take away thy sons and animals—such and such. Thou hast sacrificed in my kindled fire, I take away thy Vedic rites and those done according to the Smṛti—such and such. Thou hast sacrificed in my kindled fire, I take away thy hopes and expectations—such and such’. The man whom a Brāhmaṇa with knowledge of this ceremony curses, departs from this world emasculated and shorn of his merits. Therefore one should not wish even to cut jokes with the wife of a Vedic scholar who knows this ceremony, for he who has such knowledge becomes an enemy.

If a mans wife has a lover whom he wishes to injure, i.e. to cast an evil spell on him, he should perform the following rite: He should put the -fire in an unbaked earthen vessel—everything to be done in an inverse way—and offer the reed tips, soaked in clarified butter, in the fire in an inverse way, accompanied by the following Mantras, ‘Thou hast sacrificed,’ etc., and at the end of each mention his name, ‘such and such.’ The man whom a Brāhmaṇa with knowledge of this ceremony curses, departs shorn of his merits. Therefore one should not wish even to cut jokes with the wife of a Vedic scholar who knows this ceremony, much less give any more serious offence, for even he who has such knowledge becomes an enemy.

 

Verse 6.4.13:

अथ यस्य जायामार्तवं विन्देत्, त्र्यहं कंसे न पिबेदहतवासाः, नैनां वृषलो न वृषल्युपहन्यात् अपहन्यात्; त्रिरात्रान्त आप्लुत्य व्रीहीनवघातयेत् ॥ १३ ॥

atha yasya jāyāmārtavaṃ vindet, tryahaṃ kaṃse na pibedahatavāsāḥ, naināṃ vṛṣalo na vṛṣalyupahanyāt apahanyāt; trirātrānta āplutya vrīhīnavaghātayet || 13 ||

13. If anybody’s wife has the monthly sickness, she should drink for three days out of a cup (Kaṃsa). No Śūdra man or woman should touch her. After three nights she should bathe, put on a new cloth, and be put to thresh rice.

If anybody’s wife has, etc. This paragraph should precede the passage beginning with ‘She is indeed the goddess of beauty among women’ (par. 6), for the sake of consistency. She should drink for three days out of a cup (Kaṃsa). No Śūdra man or woman should touch her. After three nights, when she has finished the three nights’ vow’, she should bathe, put on a new cloth—these words, though at some distance, should be connected here—and be put to thresh rice.

 

Verse  6.4.14:

स य इच्छेत्पुत्रो मे शुक्लो जायेत, वेदमनुब्रुवीत, सर्वमायुरियादिति, क्शीरौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम्; ईश्वरौ जनयितवै ॥ १४ ॥

sa ya icchetputro me śuklo jāyeta, vedamanubruvīta, sarvamāyuriyāditi, kśīraudanaṃ pācayitvā sarpiṣmantamaśnīyātām; īśvarau janayitavai || 14 ||

14. He who wishes that his son should be born fair, study one Veda and attain a full term of life, should have rice cooked in milk, and he and his wife should eat it with clarified butter. Then they would be able to produce such a son.

He who wishes that his son should be born fair in complexion, study one Veda and attain a full term of life, i.e. a hundred years, should have, etc.

 

Verse 6.4.15:

अथ य इच्छेत्पुत्रो मे कपिलः पिङ्गलो जायेत, द्वौ वेदावनुब्रुवीत, सर्वमायुरियादिति, दध्योदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम्; ईश्वरौ जनयितवै ॥ १५ ॥

atha ya icchetputro me kapilaḥ piṅgalo jāyeta, dvau vedāvanubruvīta, sarvamāyuriyāditi, dadhyodanaṃ pācayitvā sarpiṣmantamaśnīyātām; īśvarau janayitavai || 15 ||

15. He who wishes that his son should be born tawny or brown, study two Vedas and attain a full term of life, should have rice cooked in curd, and he and his wife should eat it with clarified butter. Then they would be able to produce such a son.

Have rice cooked in curd. If he wishes his son to be versed in two Vedas, he should follow this rule-about eating.

 

Verse 6.4.16:

अथ य इच्छेत्पुत्रो मे श्यामो लोहिताक्शो जायेत, त्रीन्वेदाननुब्रुवीत, सर्वमायुरियादिति, उदौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम्; ईश्वरौ जनयितवै ॥ १७ ॥

atha ya icchetputro me śyāmo lohitākśo jāyeta, trīnvedānanubruvīta, sarvamāyuriyāditi, udaudanaṃ pācayitvā sarpiṣmantamaśnīyātām; īśvarau janayitavai || 16 ||

16. He who wishes that his son should be born dark with red eyes, study three Vedas and attain a full term of life, should have rice cooked in water, and he and his wife should eat it with clarified butter. Then they would be able to produce such a son.

Simple, natural rice is meant. The mention of water is for precluding other ingredients.

 

Verse 6.4.17:

अथ य इच्छेद्दुहिता मे पण्डिता जायेत, सर्वमायुरियादिति, तिलौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम्; ईश्वरौ जनयितवै ॥ १७ ॥

atha ya icchedduhitā me paṇḍitā jāyeta, sarvamāyuriyāditi, tilaudanaṃ pācayitvā sarpiṣmantamaśnīyātām; īśvarau janayitavai || 17 ||

17. He who wishes that a daughter should be born to him who would be a scholar and attain a full term of life, should have rice cooked with sesamum, and he and his wife should eat it with clarified butter. Then they would be able to produce such a daughter.

The scholarship of the daughter is regarding domestic affairs only, for she is not entitled to read the Vedas. Rice and sesamum should be boiled together.

 

Verse 6.4.18:

अथ य इच्छेत्पुत्रो मे पण्डितो विगीतः समितिंगमः शुश्रूषितां वाचं भाषिता जायेत, सर्वान्वेदाननुब्रुवीत, सर्वमायुरियादिति, मांसौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम्; ईश्वरौ जनयितवै—अउक्शेण वार्षभेण वा ॥ १८ ॥

atha ya icchetputro me paṇḍito vigītaḥ samitiṃgamaḥ śuśrūṣitāṃ vācaṃ bhāṣitā jāyeta, sarvānvedānanubruvīta, sarvamāyuriyāditi, māṃsaudanaṃ pācayitvā sarpiṣmantamaśnīyātām; īśvarau janayitavai—aukśeṇa vārṣabheṇa vā || 18 ||

18. He who wishes that a son should be born to him who would be a reputed scholar, frequenting the assemblies and speaking delightful words, would study all the Vedas and attain a full term of life, should have rice cooked with the meat of a vigorous bull or one more advanced in years, and he and his wife should eat it with clarified butter. Then they would be able to produce such a son.

‘Vigīta (reputed) literally means ‘variously praised.’ Frequenting the assemblies, i.e. eloquent for scholarship has been separately mentioned. Delightful, lit. pleasant to hear, i.e. words that are chaste and pregnant with meaning. Rice cooked together with meat. The meat is restricted to that of a vigorous bull, able to breed, or one more advanced in years.

 

Verse 6.4.19:

अथाभिप्रातरेव स्थालीपाकावृताऽऽज्यं चेष्टित्वा स्थालीपाकस्योपघातं जुहोति—अग्नये स्वाहा, अनुमतये स्वाहा, देवाय सवित्रे सत्यप्रसवाय स्वाहेति; हुत्वोद्धृत्य प्राश्नाति, प्राश्येतरस्याः प्रयच्छति; प्रक्शाल्य पाणी, उदपात्रं पूरयित्वा तेनैनां त्रिरभ्युक्शति—उत्तिष्ठातो विश्वावसोऽन्यामिच्छ प्रपूर्व्यां, सं जायां पत्या सहेति ॥ १९ ॥

athābhiprātareva sthālīpākāvṛtā''jyaṃ ceṣṭitvā sthālīpākasyopaghātaṃ juhoti—agnaye svāhā, anumataye svāhā, devāya savitre satyaprasavāya svāheti; hutvoddhṛtya prāśnāti, prāśyetarasyāḥ prayacchati; prakśālya pāṇī, udapātraṃ pūrayitvā tenaināṃ trirabhyukśati—uttiṣṭhāto viśvāvaso'nyāmiccha prapūrvyāṃ, saṃ jāyāṃ patyā saheti || 19 ||

19. In the very morning he purifies the clarified butter according to the mode of Sthālīpāka, and offers Sthālīpāka oblations again and again, saying, ‘Svāhā to fire, Svāhā to Anumati, Svāhā to the radiant sun who produces infallible results.’ After offering he takes up (the remnant of the cooked food), eats part of it and gives the rest to his wife. Then he washes his hands, fills the water-vessel and sprinkles her thrice with that water, saying, ‘Get up from here, Viśvāvasu,[1] and find out another young woman (who is) with her husband.’

Inthe very morning he takes the rice produced by the threshing, purifies the clarified butter according to the mode of Stkātipāka, boils the rice and offers Sthālīpāka oblations again and again, saying, ‘Svāhā to fire,’ etc. Here all the details must be understood as being in accordance with the Gṛhya Sūtras. After offering he takes up the remnant of the cooked food, eats part of it and gives the rest to his wife. Then he washes his hands, sips a little water, fills the water-vessel and sprinkles his wife thrice with that water, saying the following Mantra: ‘Get up from here,’ etc. The Mantra is to be uttered once.

 

Verse 6.4.20:

अथैनामभिपद्यते—अमो'हमस्मि सा त्वम्, सा त्वमस्यमो'हम्, सामाहमस्मि ऋक्त्वम्, द्यौरहं पृथिवी त्वं; तावेहि संरभावहै, सह रेतो दधावहै पुंसे पुत्राय वित्तय इति ॥ २० ॥

athaināmabhipadyate—amo'hamasmi sā tvam, sā tvamasyamo'ham, sāmāhamasmi ṛktvam, dyaurahaṃ pṛthivī tvaṃ; tāvehi saṃrabhāvahai, saha reto dadhāvahai puṃse putrāya vittaya iti || 20 ||

20. He embraces her saying, ‘I am the vital force, and you are speech; you are speech, and I am the vital force; I am Sāman, and you are Ṛc[2]; I am heaven,[3] and you are the earth; come, let us strive together so that we may have a male child.’

Then he purifies her with Mantras, and both eat the rice cooked in milk or other things according to the kind of child desired. This is the order to be followed. While retiring, he embraces her, saying the following Mantra: ‘I am the vital force,’ etc.

 

Verse 6.4.21-24:

अथास्या ऊरू विहापयति—विजिहीथां द्यावापृथिवी इति; तस्यामर्थं निष्ठाय मुखेन मुखं संधाय त्रिरेनामनुलोमामनुमार्ष्टि—
विष्णुर्योनिं कल्पयतु, त्वष्टा रूपाणि पिंशतु ।
आसिञ्चतु प्रजापतिर् धाता गर्भं दधातु ते ।
गर्भं धेहि सिनीवालि, गर्भं धेहि पृथुष्टुके ।
गर्भं ते आश्विनौ देवावाधत्तां पुष्करस्रजौ ॥ २१ ॥

हिरण्मयी अरणी याभ्यां निर्मन्थतामाश्विनौ ।
तं ते गर्भं हवामहे दशमे मासि सूतये ।
यथाऽग्निगर्भा पृथिवी, यथा द्यौरिन्द्रेण गर्भिणी ।
वायुर्दिशां यथा गर्भ एवं गर्भं दधामि ते—
असाविति ॥ २२ ॥

सोष्यन्तीमद्भिरभ्युक्शति ।
यथा वायुः पुष्करिणीं समिङ्गयति सर्वतः ।
एवा ते गर्भ एजतु सहावैतु जरायुणा ।
इन्द्रस्यायं व्रजः कृतः सार्गलः सपरिश्रयः ।
तमिन्द्र निर्जहि गर्भेण सावरां सहेति ॥ २३ ॥

जातेऽग्निमुपसमाधाय, अङ्क आधाय, कंसे पृषदाज्यं संनीय पृषदाज्यस्योपघातं जुहोति—
अस्मिन्सहस्रं पुष्यासम् एधमानः स्वे गृहे ।
अस्योपसन्द्यां मा च्छैत्सीत् प्रजया च पशुभिश्च—स्वाहा ।
मयि प्राणांस्त्वयि मनसा जुहोमि—स्वाहा ।
यत्कर्मणात्यरीरिचम्, यद्वा न्यूनमिहाकरम् ।
अग्निष्टत्स्विष्टकृद्विद्वान्स्विष्टं सुहुतं करोतु नः—
स्वाहेति ॥ २४ ॥

athāsyā ūrū vihāpayati—vijihīthāṃ dyāvāpṛthivī iti; tasyāmarthaṃ niṣṭhāya mukhena mukhaṃ saṃdhāya trirenāmanulomāmanumārṣṭi—
viṣṇuryoniṃ kalpayatu, tvaṣṭā rūpāṇi piṃśatu |
āsiñcatu prajāpatir dhātā garbhaṃ dadhātu te |
garbhaṃ dhehi sinīvāli, garbhaṃ dhehi pṛthuṣṭuke |
garbhaṃ te āśvinau devāvādhattāṃ puṣkarasrajau || 21 ||

hiraṇmayī araṇī yābhyāṃ nirmanthatāmāśvinau |
taṃ te garbhaṃ havāmahe daśame māsi sūtaye |
yathā'gnigarbhā pṛthivī, yathā dyaurindreṇa garbhiṇī |
vāyurdiśāṃ yathā garbha evaṃ garbhaṃ dadhāmi te—
asāviti || 22 ||

soṣyantīmadbhirabhyukśati |
yathā vāyuḥ puṣkariṇīṃ samiṅgayati sarvataḥ |
evā te garbha ejatu sahāvaitu jarāyuṇā |
indrasyāyaṃ vrajaḥ kṛtaḥ sārgalaḥ sapariśrayaḥ |
tamindra nirjahi garbheṇa sāvarāṃ saheti || 23 ||

jāte'gnimupasamādhāya, aṅka ādhāya, kaṃse pṛṣadājyaṃ saṃnīya pṛṣadājyasyopaghātaṃ juhoti—
asminsahasraṃ puṣyāsam edhamānaḥ sve gṛhe |
asyopasandyāṃ mā cchaitsīt prajayā ca paśubhiśca—svāhā |
mayi prāṇāṃstvayi manasā juhomi—svāhā |
yatkarmaṇātyarīricam, yadvā nyūnamihākaram |
agniṣṭatsviṣṭakṛdvidvānsviṣṭaṃ suhutaṃ karotu naḥ—
svāheti || 24 ||

24. When (the son) is born, he should bring in the fire, take him in his lap, put a mixture of curd and clarified butter in a cup, and offer oblations again and again with that, saying, ‘Growing in this home of mine (as the son), may I maintain a thousand people! May (the goddess of fortune) never depart with children and animals from his line! Svāhā. The vital force that is in me, I mentally transfer to you. Svāhā. If I have done anything too much or too little in this ceremony, may the all-knowing beneficent fire make it just right for me—neither too much nor too little! Svāhā.’

Now the post-natal ceremony is being described. When the son is born, he should bring in the fire, take the son in his lap, put a mixture of curd and clarified, butter in a cup, and offer oblations again and again (in little quantities) with that in the prescribed part of the fire, uttering the following Mantra: ‘Growing in this,’ etc.

 

Verse 6.4.25:

अथास्य दक्शिणं कर्णमभिनिधाय वाग्वागिति त्रिः; अथ दधि मधु घृतं संनीयानन्तर्हितेन जातरूपेण प्राशयति; भूस्ते दधामि, भुवस्ते दधामि, स्वस्ते दधामि, भूर्भुवः स्वः सर्वं त्वयि दधामीति ॥ २५ ॥

athāsya dakśiṇaṃ karṇamabhinidhāya vāgvāgiti triḥ; atha dadhi madhu ghṛtaṃ saṃnīyānantarhitena jātarūpeṇa prāśayati; bhūste dadhāmi, bhuvaste dadhāmi, svaste dadhāmi, bhūrbhuvaḥ svaḥ sarvaṃ tvayi dadhāmīti || 25 ||

25. Then putting (his mouth) to the child’s right ear, he should thrice repeat, ‘Speech, speech.’ Next mixing curd, honey and clarified butter, he feeds him with (a strip of) gold not obstructed (by anything), saying, ‘I put the earth into you, I put the sky into you, I put heaven into you, I put the whole of the earth, sky and heaven into you.’

Then putting his own mouth to the child’s right ear he should thrice repeat, ‘Speech, speech.’[4] Next, mixing curd, honey and clarified butter, he feeds him with (a strip of) gold not obstructed (by anything), uttering the following Mantras, one at a time: I put,’ etc.

 

Verse 6.4.26:

अथास्य नाम करोति, वेदोऽसीति; तदस्य तद्गुह्यमेव नाम भवति ॥ २६ ॥

athāsya nāma karoti, vedo'sīti; tadasya tadguhyameva nāma bhavati ॥ 26 ॥

26. Then he gives me a name, ‘You are Veda (knowledge).’ That is his secret name.

Then he gives him a name. ‘You are Veda.’ That, the word ‘Veda,’ is his secret name.

 

Verse 6.4.27:

अथैनं मात्रे प्रदाय स्तनं प्रयच्छति—
यस्ते स्तनः शशयो यो मयोभूः, यो रत्नधा वसुविद्यः सुदत्रो ।
येन विश्वा पुष्यसि वार्याणि सरस्वति तमिह धातवे कर् ॥ इति ॥ २८ ॥

athainaṃ mātre pradāya stanaṃ prayacchati—
yaste stanaḥ śaśayo yo mayobhūḥ, yo ratnadhā vasuvidyaḥ sudatro |
yena viśvā puṣyasi vāryāṇi sarasvati tamiha dhātave kar || iti || 27 ||

27. Then he hands him to his mother to be suckled, saying, 'O Sarasvatī, that breast of thine which is stored with results, is the sustainer of all, full of milk, the obtainer of wealth (one’s deserts) and generous, and through which thou, nourishest all who are worthy of it (the gods etc.)—transfer that here (to my wife, for my babe) to suck.’

Then he hands him, the child who is in his lap, to his mother to be suckled with the following Mantra: ‘O Sarasvatī, that breast,’ etc.

 

Verse 6.4.28:

अथास्य मातरमभिमन्त्रयते ।
इलाऽसि मैत्रावरुणी, वीरे वीरमजीजनत् ।
सा त्वं वीरवती भव, यास्मान्वीरवतोऽकरत् ॥ इति ॥
तं वा एतमाहुः, अतिपिता बताभूः, अतिपितामहो बताभूः, परमां बत काष्ठां प्रापत्, श्रिया यशसा ब्रह्मवर्चसेन—य एवंविदो ब्राह्मणस्य पुत्रो जायत इति ॥ २८ ॥
इति चतुर्थं ब्राह्मणम् ॥

athāsya mātaramabhimantrayate |
ilā'si maitrāvaruṇī, vīre vīramajījanat |
sā tvaṃ vīravatī bhava, yāsmānvīravato'karat || iti ||
taṃ vā etamāhuḥ, atipitā batābhūḥ, atipitāmaho batābhūḥ, paramāṃ bata kāṣṭhāṃ prāpat, śriyā yaśasā brahmavarcasena—ya evaṃvido brāhmaṇasya putro jāyata iti || 28 ||
iti caturthaṃ brāhmaṇam ||

28. Then he addresses the mother: ‘You are the adorable Arundhatī, the wife of Vasiṣṭha; you have brought forth a male child with the help of me, who am a man. Be the mother of many sons, for you have given us a son.’ Of him who is born as the child of a Brāhmaṇa with this particular knowledge, they say, ‘You have exceeded your father, and you have exceeded your grandfather. You have reached the extreme limit of attainment through your splendour, fame and Brāhmaṇical power.’

Then he addresses the mother as follows: ‘You are the adorable,’ etc. Of him who is born, etc.—A son born in this way becomes the object of praise in such terms as the following: That he surpasses his father and grandfather, and that he has reached the highest degree of attainment through his splendour, fame and Brāhmaṇical power. The Brāhmaṇa who possesses such knowledge and gets a son, also deserves similar tribute. This is understood.

Footnotes and references:

1.

A celestial minstrel.

2.

Sāman rests on Ṛc while it is chanted.

3.

Heaven is called father and the earth mother.

4.

Wishing that the Vedas may enter into him.