Eleventh Skandha · Chapter 22
Sourceश्रीनारायण उवाच अथातः श्रूयतां ब्रह्मन् वैश्वदेवविधानकम् । पुरश्चर्याप्रसङ्गेन ममापि स्मृतिमागतम् ॥ १ ॥ देवयज्ञो ब्रह्मयज्ञो भूतयज्ञस्तथैव च । पितृयज्ञो मनुष्यस्य यज्ञश्चैव तु पञ्चमः ॥ २ ॥ पञ्चसूना गृहस्थस्य चुल्ली पेषण्युपस्करः । कण्डणी चोदकुम्भश्च तेषां पापस्य शान्तये ॥ ३ ॥ न चुल्ल्यां नायसे पात्रे न भूमौ न च खर्परे । वैश्वदेवं प्रकुर्वीत कुण्डे वा स्थण्डिलेऽपि वा ॥ ४ ॥ न पाणिना न शूर्पेण न च मेध्याजिनादिभिः । मुखेनोपधमेदग्निं मुखादेव व्यजायत ॥ ५ ॥ पटकेन भवेद्व्याधिः शूर्पेण धननाशनम् । पाणिना मृत्युमाप्नोति कर्मसिद्धिर्मुखेन तु ॥ ६ ॥ फलैर्दधिघृतैः कुर्यान्मूलशाकोदकादिभिः । अलाभे येन केनापि काष्ठमूलतृणादिभिः ॥ ७ ॥ जुहुयात्सर्पिषाभ्यक्तं तैलक्षारविवर्जितम् । दध्यक्तं वा पायसाक्तं तदभावेऽम्भसापि वा ॥ ८ ॥ शुष्कैः पर्युषितैः कुष्ठी उच्छिष्टेन द्विषां वशी । रुक्षैर्द्ररिद्रतां याति क्षारं हुत्वा व्रजत्यधः ॥ ९ ॥ अङ्गारान्भस्ममिश्रांस्तु निर्हृत्योत्तरतोऽनलात् । जुहुयाद्वैश्वदेवं तु न क्षारादिविमिश्रितम् ॥ १० ॥ अकृत्वा वैश्वदेवं तु यो भुङ्क्ते मूढधीर्द्विजः । स मूढो नरकं याति कालसूत्रमवाक्शिराः ॥ ११ ॥ शाकं वा यदि वा पत्रं मूलं वा यदि वा फलम् । सङ्कल्पयेद्यदाहारं तेनाग्नौ जुहुयादपि ॥ १२ ॥ अकृते वैश्वदेवे तु भिक्षौ भिक्षार्थमागते । उद्धृत्य वैश्वदेवार्थं भिक्षां दत्त्वा विसर्जयेत् ॥ १३ ॥ वैश्वदेवकृतं दोषं शक्तो भिक्षुर्व्यपोहितुम् । न तु भिक्षुकृतं दोषं वैश्वदेवो व्यपोहति ॥ १४ ॥ यतिश्च ब्रह्मचारी च पक्वान्नस्वामिनावुभौ । तयोरन्नमदत्त्वा तु भुक्त्वा चान्द्रायणं चरेत् ॥ १५ ॥ वैश्वदेवानन्तरं च गोग्रासं प्रतिपादयेत् । तद्विधानं प्रवक्ष्यामि शृणु देवर्षिपूजित ॥ १६ ॥ सुरभिर्वैष्णवी माता नित्यं विष्णुपदे स्थिता । गोग्रासं च मया दत्तं सुरभे प्रतिगृह्यताम् ॥ १७ ॥ गोभ्यश्च नम इत्येव पूजां कृत्वा गवेऽर्पयेत् । गोग्रासेन तु गोमाता सुरभिः सम्प्रसीदति ॥ १८ ॥ ततो गोदोहनं कालं तिष्ठेच्चैव गृहाङ्गणे । अतिथिर्यस्य भग्नाशो गृहात्प्रतिनिवर्तते ॥ १९ ॥ स तस्मै दुष्कृतं दत्त्वा पुण्यमादाय गच्छति । माता पिता गुरुर्भ्राता प्रजा दासः समाश्रितः ॥ २० ॥ अभ्यागतोऽतिथिश्चाग्निरेते पोष्या उदाहृताः । एवं ज्ञात्वा तु यो मोहान्न करोति गृहाश्रमम् ॥ २१ ॥ तस्य नायं तु न परो लोको भवति धर्मतः । यत्फलं सोमयागेन प्राप्नोति धनवान्द्विजः ॥ २२ ॥ सम्यक् पञ्चमहायज्ञैर्दरिद्रस्तेन चाप्नुयात् । अथ प्राणाग्निहोत्रं तु वक्ष्यामि मुनिपुङ्गव ॥ २३ ॥ यज्ज्ञात्वा मुच्यते जन्तुर्जन्ममृत्युजरादिभिः । परिज्ञानेन मुच्यन्ते नराः पातककिल्बिषैः ॥ २४ ॥ विधिना भुज्यते येन मुच्येत स ऋणत्रयात् । कुलान्युद्धरते विप्रो नरकानेकविंशतिम् ॥ २५ ॥ सर्वयज्ञफलप्राप्तिः सर्वलोकेषु गच्छति । हृत्पुण्डरीकमरणिर्मनो मन्धानसंज्ञकम् ॥ २६ ॥ वायुरज्ज्वा मथेदग्निं चक्षुरध्वर्युरेव च । तर्जनीमध्यमाङ्गुष्ठैः प्राणस्यैवाहुतिं क्षिपेत् ॥ २७ ॥ मध्यमानामिकाङ्गुष्ठैरपानस्याहुतिं क्षिपेत् । कनिष्ठानामिकाङ्गुष्ठैर्व्यानस्य तदनन्तरम् ॥ २८ ॥ कनिष्ठातर्जन्यङ्गुष्ठैरुदानस्याहुतिं क्षिपेत् । सर्वाङ्गुलैर्गृहीत्वान्नं समानस्याहुतिं क्षिपेत् ॥ २९ ॥ स्वाहान्तान्प्रणवाद्यांश्च नाममन्त्रांश्च वै पठेत् । मुखे चाहवनीयस्तु हृदये गार्हपत्यकः ॥ ३० ॥ नाभौ च दक्षिणाग्निः स्यादधः सभ्यावसथ्यकौ । वाग्घोता प्राण उद्गाता चक्षुरध्वर्युरेव च ॥ ३१ ॥ मनो ब्रह्मा भवेच्छ्रोत्रमाग्नीध्रस्थान एव च । अहङ्कारः पशुश्चात्र प्रणवः पय ईरितम् ॥ ३२ ॥ बुद्धिश्च पत्नी सम्प्रोक्ता यदधीनो गृहाश्रमी । उरो वेदिस्तु रोमाणि दर्भाः स्युः स्रुक्स्रुवौ करौ ॥ ३३ ॥ प्राणमन्त्रस्य च ऋषी रुक्मवर्णः क्षुधाग्निकः । देवतादित्य एवात्र गायत्रीच्छन्द उच्यते ॥ ३४ ॥ प्राणाय च तथा स्वाहा मन्त्रान्ते कीर्तयेदपि । इदमादित्यदेवाय न ममेति वदेदपि ॥ ३५ ॥ अपानमन्त्रस्य तथा गोक्षीरधवलाकृतिः । श्रद्धाग्निऋषिरेवात्र सोमो वै देवता स्मृता ॥ ३६ ॥ उष्णिक्छन्दस्तथापानाय स्वाहेत्यपि कीर्तयेत् । सोमायेदं च न ममेत्यत्रोहः परिकीर्तितः ॥ ३७ ॥ व्यानमन्त्रस्य चाख्यातोऽम्बुजवर्णहुताशनः । ऋषिरुक्तो देवताग्निरनुष्टुप् छन्द ईरितम् ॥ ३८ ॥ व्यानाय च तथा स्वाहाग्नयेदं न ममेत्यपि । उदानमन्त्रस्य तथा शक्रगोपसवर्णकः ॥ ३९ ॥ ऋषिरग्निः समाख्यातो वायुर्वै देवता स्मृता । बृहतीच्छन्द आख्यातमुदानाय च पूर्ववत् ॥ ४० ॥ वायवे चेदं न मम एवं चैवोच्चरेद् द्विजः । समानवायुमन्त्रस्य विद्युद्वर्णो विरूपकः ॥ ४१ ॥ ऋषिरग्निः समाख्यातः पर्जन्यो देवता मता । पङ्क्तिश्छन्दः समाख्यातं समानाय च पूर्ववत् ॥ ४२ ॥ पर्जन्यायेदमित्युक्त्वा षष्ठीं चैवाहुतिं क्षिपेत् । वैश्वानरो महानग्निर्ऋषिर्वै परिकीर्तितः ॥ ४३ ॥ गायत्रीच्छन्द आख्यातं देवस्त्वात्मा भवेदपि । स्वाहान्तो मन्त्र आख्यातः परमात्मन उच्चरेत् ॥ ४४ ॥ इदं न मम चेत्येवं जातं प्राणाग्निहोत्रकम् । एतज्ज्ञात्वा विधिं कृत्वा ब्रह्मभूयाय कल्पते । प्राणाग्निहोत्रविद्येयं संक्षेपात्कथिता हि ते ॥ ४५ ॥
śrīnārāyaṇa uvāca athātaḥ śrūyatāṃ brahman vaiśvadevavidhānakam | puraścaryāprasaṅgena mamāpi smṛtimāgatam || 1 || devayajño brahmayajño bhūtayajñastathaiva ca | pitṛyajño manuṣyasya yajñaścaiva tu pañcamaḥ || 2 || pañcasūnā gṛhasthasya cullī peṣaṇyupaskaraḥ | kaṇḍaṇī codakumbhaśca teṣāṃ pāpasya śāntaye || 3 || na cullyāṃ nāyase pātre na bhūmau na ca kharpare | vaiśvadevaṃ prakurvīta kuṇḍe vā sthaṇḍile'pi vā || 4 || na pāṇinā na śūrpeṇa na ca medhyājinādibhiḥ | mukhenopadhamedagniṃ mukhādeva vyajāyata || 5 || paṭakena bhavedvyādhiḥ śūrpeṇa dhananāśanam | pāṇinā mṛtyumāpnoti karmasiddhirmukhena tu || 6 || phalairdadhighṛtaiḥ kuryānmūlaśākodakādibhiḥ | alābhe yena kenāpi kāṣṭhamūlatṛṇādibhiḥ || 7 || juhuyātsarpiṣābhyaktaṃ tailakṣāravivarjitam | dadhyaktaṃ vā pāyasāktaṃ tadabhāve'mbhasāpi vā || 8 || śuṣkaiḥ paryuṣitaiḥ kuṣṭhī ucchiṣṭena dviṣāṃ vaśī | rukṣairdraridratāṃ yāti kṣāraṃ hutvā vrajatyadhaḥ || 9 || aṅgārānbhasmamiśrāṃstu nirhṛtyottarato'nalāt | juhuyādvaiśvadevaṃ tu na kṣārādivimiśritam || 10 || akṛtvā vaiśvadevaṃ tu yo bhuṅkte mūḍhadhīrdvijaḥ | sa mūḍho narakaṃ yāti kālasūtramavākśirāḥ || 11 || śākaṃ vā yadi vā patraṃ mūlaṃ vā yadi vā phalam | saṅkalpayedyadāhāraṃ tenāgnau juhuyādapi || 12 || akṛte vaiśvadeve tu bhikṣau bhikṣārthamāgate | uddhṛtya vaiśvadevārthaṃ bhikṣāṃ dattvā visarjayet || 13 || vaiśvadevakṛtaṃ doṣaṃ śakto bhikṣurvyapohitum | na tu bhikṣukṛtaṃ doṣaṃ vaiśvadevo vyapohati || 14 || yatiśca brahmacārī ca pakvānnasvāmināvubhau | tayorannamadattvā tu bhuktvā cāndrāyaṇaṃ caret || 15 || vaiśvadevānantaraṃ ca gogrāsaṃ pratipādayet | tadvidhānaṃ pravakṣyāmi śṛṇu devarṣipūjita || 16 || surabhirvaiṣṇavī mātā nityaṃ viṣṇupade sthitā | gogrāsaṃ ca mayā dattaṃ surabhe pratigṛhyatām || 17 || gobhyaśca nama ityeva pūjāṃ kṛtvā gave'rpayet | gogrāsena tu gomātā surabhiḥ samprasīdati || 18 || tato godohanaṃ kālaṃ tiṣṭheccaiva gṛhāṅgaṇe | atithiryasya bhagnāśo gṛhātpratinivartate || 19 || sa tasmai duṣkṛtaṃ dattvā puṇyamādāya gacchati | mātā pitā gururbhrātā prajā dāsaḥ samāśritaḥ || 20 || abhyāgato'tithiścāgnirete poṣyā udāhṛtāḥ | evaṃ jñātvā tu yo mohānna karoti gṛhāśramam || 21 || tasya nāyaṃ tu na paro loko bhavati dharmataḥ | yatphalaṃ somayāgena prāpnoti dhanavāndvijaḥ || 22 || samyak pañcamahāyajñairdaridrastena cāpnuyāt | atha prāṇāgnihotraṃ tu vakṣyāmi munipuṅgava || 23 || yajjñātvā mucyate janturjanmamṛtyujarādibhiḥ | parijñānena mucyante narāḥ pātakakilbiṣaiḥ || 24 || vidhinā bhujyate yena mucyeta sa ṛṇatrayāt | kulānyuddharate vipro narakānekaviṃśatim || 25 || sarvayajñaphalaprāptiḥ sarvalokeṣu gacchati | hṛtpuṇḍarīkamaraṇirmano mandhānasaṃjñakam || 26 || vāyurajjvā mathedagniṃ cakṣuradhvaryureva ca | tarjanīmadhyamāṅguṣṭhaiḥ prāṇasyaivāhutiṃ kṣipet || 27 || madhyamānāmikāṅguṣṭhairapānasyāhutiṃ kṣipet | kaniṣṭhānāmikāṅguṣṭhairvyānasya tadanantaram || 28 || kaniṣṭhātarjanyaṅguṣṭhairudānasyāhutiṃ kṣipet | sarvāṅgulairgṛhītvānnaṃ samānasyāhutiṃ kṣipet || 29 || svāhāntānpraṇavādyāṃśca nāmamantrāṃśca vai paṭhet | mukhe cāhavanīyastu hṛdaye gārhapatyakaḥ || 30 || nābhau ca dakṣiṇāgniḥ syādadhaḥ sabhyāvasathyakau | vāgghotā prāṇa udgātā cakṣuradhvaryureva ca || 31 || mano brahmā bhavecchrotramāgnīdhrasthāna eva ca | ahaṅkāraḥ paśuścātra praṇavaḥ paya īritam || 32 || buddhiśca patnī samproktā yadadhīno gṛhāśramī | uro vedistu romāṇi darbhāḥ syuḥ sruksruvau karau || 33 || prāṇamantrasya ca ṛṣī rukmavarṇaḥ kṣudhāgnikaḥ | devatāditya evātra gāyatrīcchanda ucyate || 34 || prāṇāya ca tathā svāhā mantrānte kīrtayedapi | idamādityadevāya na mameti vadedapi || 35 || apānamantrasya tathā gokṣīradhavalākṛtiḥ | śraddhāgniṛṣirevātra somo vai devatā smṛtā || 36 || uṣṇikchandastathāpānāya svāhetyapi kīrtayet | somāyedaṃ ca na mametyatrohaḥ parikīrtitaḥ || 37 || vyānamantrasya cākhyāto'mbujavarṇahutāśanaḥ | ṛṣirukto devatāgniranuṣṭup chanda īritam || 38 || vyānāya ca tathā svāhāgnayedaṃ na mametyapi | udānamantrasya tathā śakragopasavarṇakaḥ || 39 || ṛṣiragniḥ samākhyāto vāyurvai devatā smṛtā | bṛhatīcchanda ākhyātamudānāya ca pūrvavat || 40 || vāyave cedaṃ na mama evaṃ caivoccared dvijaḥ | samānavāyumantrasya vidyudvarṇo virūpakaḥ || 41 || ṛṣiragniḥ samākhyātaḥ parjanyo devatā matā | paṅktiśchandaḥ samākhyātaṃ samānāya ca pūrvavat || 42 || parjanyāyedamityuktvā ṣaṣṭhīṃ caivāhutiṃ kṣipet | vaiśvānaro mahānagnirṛṣirvai parikīrtitaḥ || 43 || gāyatrīcchanda ākhyātaṃ devastvātmā bhavedapi | svāhānto mantra ākhyātaḥ paramātmana uccaret || 44 || idaṃ na mama cetyevaṃ jātaṃ prāṇāgnihotrakam | etajjñātvā vidhiṃ kṛtvā brahmabhūyāya kalpate | prāṇāgnihotravidyeyaṃ saṃkṣepātkathitā hi te || 45 ||
English translation
1-45. Narayana said O Narada! In connection with this Puras’charanann it comes now to my memory about the rules concerning the VaisVa Deva worship (An offering made to the VisVadevas; an offering to all deities made by presenting oblations to fire before meals). Hear. The five yajhas are the following (1) The Devayajha, (2) Brahma yajha, (3) Bhuta yajha, (4) Pitri yajha, and (5) Manusya yajha. Fireplace, the pair of stone pestles, brooms (for sweeping, etc.), sieves and other house-hold things of the sort, wooden mortars (used for cleansing grains from husk) and water- jars, these five are the sources of evils inasmuch as they are the means of killing. So to free one’s self from the above sins, one is to sacrifice before the Vais’vadeva. Never offer oblations of Vais’vadeva on hearths, on any iron vessel, on the ground or on broken tiles.
They are to be offered in any sacrificial pit (Kunda) or on any sacrificial altar. Do not fire the hearth by fanning with hands, with winnowing baskets, or with holy deer skin, etc., but you can do so by blowing by your mouth. For the mouth is the origin of fire. If the fire be ignited by clothes, one is liable to get disease; if by winnowing baskets, then less of wealth comes; if by hands, one’s death ensues. But if it be done by blowing, then one’s success comes. (There is the danger of catching fire.)
One should sacrifice with curd, ghee, fruits, roots and vegetables, and water and in their absence with fuel, grass, etc., or with any other substances soaked with ghee, curd, Payasa or lastly with water. But never with oil or with salty substances. If one performs the Homa with dry or stale substances, one is attacked with leprosy; if anybody performs Homa with leavings of other food he becomes subdued by his enemy; if one does so with rude and harsh substances, he becomes poor and if one does with salty substances, he meets with a downward course, gets degraded in position and
honour. You can offer oblations to VaisVadeva with burning coals and ashes from the north side of the fire of the hearth after the preparation of the meals. But you should never offer sacrifices with salty things. The illiterate Brahmana who eats before offering oblations to VaisVadeva goes headlong downwards into the Kala Sutra hell. Whatever food that you are intending to prepare, whether they be vegetables, leaves, roots or fruits, offer oblations to VaisVadeva with that if, before the Homa be performed of VaisVadeva, any Brahmachari comes, then take off, for the Homa, first something; and then give to the beggar and satisfy him and tell him to be off. For the Brahmachari mendicant can remove any defects that may occur to VaisVadeva but VaisVadeva is unable to remove any defects that may occur regarding the mendicant Brahmachari. Both the Paramahansa or Brahmachari mendicant are the masters of the prepared food (Pakkanna); so when anybody takes one’s food without giving to any of these two, if they happen to come there, he will have to make the Chandrayana (religious or expiatory penance regulated by the moon’s age, that is, waxing or waning). O Narada! After the offering given to Vais’vanara, one is to offer Gograsa, that is, mouthfuls of food to the cows. Hear now how that is done. The mother Surabhi, the beloved of Visnu, is always stationed in the region of Visnu (Visnupada); so O Surabhi! I am offering you mouthfuls of food. Accept it. “Salutation to the cows,” saying this, one is to worship the cows and offer food to them.
Hereby Surabhi, the Mother of the cows, becomes pleased. After this, one is to wait outside for a period that is taken to milch a cow, whether any guests are coming. For if any guest goes back disappointed from any house without any food; he takes away all the punyams (merits) of the house-holder and gives him back his own sin. The house-holder is to support mother, father. Guru, brother, son, servants, dependants, guests, those that have come, and Agni (Fire). Knowing all these, he who does not perform the functions of the house-hold is reckoned as fallen from his Dharma both in this world and in the next. The poor house-holder gets the same fruit by performing these five Maha jajhas that a rich Brahmana gets by performing the Soma Yajha. O Best of the Munis! Now I am talking of
the Pranagni Hotra or about taking food, knowing the rules of which makes a man free from birth, old age and death and from all sorts of sins. He who takes his food according to proper rules, is freed of the threefold debts, delivers his twenty one generations from the hells, obtains the fruits of all the Yajhas and goes unhampered to all the regions of the righteous. Think of the belly as Arani or the piece of wood for kindling the fire
(by attrition), think of the mind as the churning rod, and think of the wind as the rope, and then kindle the fire, residing in the belly; the eyes are to be considered as the sacrifice^ (the Addharyu), and consider fire in the belly as the result of churning. In this fire of the belly, one is to offer oblations for the satisfaction of Prana, etc., the five deities. First of all offer oblations to the Prana Vayu with food taken by the forefinger, middlefinger and thumb; next offer oblations to the Apana Vayu with the thumb, middle finger and the nameless (anama) finger; next offer oblations to the Vyana Vayu (breath) with the thumb, nameless finger and the little finger; next offer oblations to the Udana Vayu with the thumb, forefinger and the little finger and lastly offer oblations to the Samana Vayu with food taken by all the fingers. At the same time repeat respectively the mantras
“Om Pranaya Svaha,”
“Om Apanaya Svaha,”
“Om Samanaya Svaha,”
“Om Udanaya Svaha,”
“Om Vyanaya Svaha.”
Within the mouth, there is the Ahavaniya fire; within the heart, there is the Garhapatya fire; in the navel, there is the Dhaksinagni fire; below the navel, there is the Sabhyagni fire and below that there is the Avasathyagni fire. Think thus. Next consider the Speech as the
Hota, the Prana as the Udgatha, the eyes as the Addharyu, the mind as the Brahma, the ears as the Hota and the keeper of the Agni, the Ahamkara (egoism) as beast (Pas’u), Om Kara as water, the Buddhi (intellect) of the house-holder as the legal wife, the heart as the sacrificial altar, the hairs and pores as the Kus’a grass, and the two hands as the sacrificial ladles and spoons (Sruk and Sruva.) Then think of the colour of the Prana mantra as golden the fire of hunger as the Risi (seer), Surya (the sun) as Devata, the chhandas as Gayatri and Pranaya Svaha as the Mantra uttered; also repeat “Idamadityadevaya namah” and offer oblations to the Prana. The colour of the Apana mantra is milk white. S’raddhagni is the Risi, the Moon is the Devata, Usnik is the chhandas, and “Apanaya Svaha,” “Idam Somaya na namah” are the mantras. The colour of the Vyana mantra is red like red lotuses; the fire Deity Hutasana is the Risi, the fire is the Devata; Anustup is the chhandas, “Vyanaya Svaha” and “Idamagnaye na namah” are the mantras. The colour of the Udana mantra is like that of the worm Indra Gopa; fire is the Risi; Vayu is the Devata, Brihati is the chhandas; “Udanaya Svaha” and “Idam Vayave na namah” are the mantras. The colour of the Samana mantra is like lightning; Agni is the Risi; Parjanya (the rains, water) is the Devata; Pankti is the chhanda; “Samanaya Svaha” and “Idam Parjanyaya na namah” are the mantras. O Narada! Thus offering the five oblations to the five breaths, next offer oblations to the Atman; the Bhisana Vahni is the Risi; the Gayatri is the chhanda; the Self is the Devata; “Atmane Svaha,” and “Idamatmane na namah” are the mantras. O Narada! He who knows this Homa of Pranagnihotra attains the state of Brahma. Thus I have spoken to you in brief the rules of the Pranagni hotra Homa.
Here ends the Twenty-Second Chapter of the Eleventh Book on the rules of VaisVadeva in the Mahapuranam S’ri Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24048, revision 166381 (2018-10-12T22:34:59Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk11ch22.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.