5. Explanation of the remaining Brāhmaṇa passage and of the Ṛgvedic verses (शिष्टस्य ब्राह्मणस्य ऋचां च व्याख्यानम्)

“उद्यद् ब्रध्नस्य विष्टपमित्युत्तमया परि दधाति स्वर्गो वै लोको ब्रध्नस्य विष्टपं स्वर्गमेव तं लोकं यजमानं गमयत्यपाः पूर्वेषां हरिवः सुतानामिति यजति सर्वेभ्यो वा एष सवनेभ्यः सन्निर्मितो यत् षोळषी तद् यदपाः पूर्वेषां हरिवः सुतानामिति यजति पीतवद् वै प्रातःसवनं प्रातःसवनादेवैनं तत् सन्निर्मिमीतेऽथो इदं सवनं केवलं त इति माध्यन्दिनं वै सवनं केवलं माध्यन्दिनादेवैनं तत् सवनात् सन्निर्मिमीते ममद्धि सोमं मधुमन्तमिन्द्रेति मद्वद्वै तृतीयसवनं तृतीयसवनादेवैनं तत् सन्निर्मिमीते सत्रा वृषन् जठर आवृषस्वेति वृषण्वद्वै षोळषिनो रूपं सर्वेभ्यो वा एष सवनेभ्यः सन्निर्मितो यत् षोळषी तद् यदपाः पूर्वेषां हरिवः सुतानामिति यजति सर्वेभ्य एवैनं तत् सवनेभ्यः सन्निर्मिमीते सर्वेभ्यः सवनेभ्यः सन्निर्मितेन षोळशिना राध्नोति स एवं वेद।”

“udyad bradhnasya viṣṭapamityuttamayā pari dadhāti svargō vai lōkō bradhnasya viṣṭapaṁ svargamēva taṁ lōkaṁ yajamānaṁ gamayatyapāḥ pūrvēṣāṁ harivaḥ sutānāmiti yajati sarvēbhyō vā ēṣa savanēbhyaḥ sannirmitō yat ṣōḷaṣī tad yadapāḥ pūrvēṣāṁ harivaḥ sutānāmiti yajati pītavad vai prātaḥsavanaṁ prātaḥsavanādēvainaṁ tat sannirmimītē’thō idaṁ savanaṁ kēvalaṁ ta iti mādhyandinaṁ vai savanaṁ kēvalaṁ mādhyandinādēvainaṁ tat savanāt sannirmimītē mamaddhi sōmaṁ madhumantamindrēti madvadvai tr̥tīyasavanaṁ tr̥tīyasavanādēvainaṁ tat sannirmimītē satrā vr̥ṣan jaṭhara āvr̥ṣasvēti vr̥ṣaṇvadvai ṣōḷaṣinō rūpaṁ sarvēbhyō vā ēṣa savanēbhyaḥ sannirmitō yat ṣōḷaṣī tad yadapāḥ pūrvēṣāṁ harivaḥ sutānāmiti yajati sarvēbhya ēvainaṁ tat savanēbhyaḥ sannirmimītē sarvēbhyaḥ savanēbhyaḥ sannirmitēna ṣōḷaśinā rādhnōti sa ēvaṁ vēda।”

[उद् (ud) - up; यत् (yat) - when; ब्रध्नस्य (bradhnasya) - of the Radiant One; विष्टपम् (viṣṭapam) - summit; इति (iti) - with these words; उत्तमया (uttamayā) - with the final verse; परि दधाति (pari dadhāti) - he brings it to a close; स्वर्गः (svargaḥ) - heavenly; वै (vai) - indeed; लोकः (lōkaḥ) - world; ब्रध्नस्य (bradhnasya) - of the Radiant One; विष्टपम् (viṣṭapam) - summit; स्वर्गम् (svargam) - heavenly; एव (ēva) - precisely; तम् (tam) - that; लोकम् (lōkam) - world; यजमानम् (yajamānam) - the sacrificer; गमयति (gamayati) - he causes to reach; अपाः (apāḥ) - you drank; पूर्वेषाम् (pūrvēṣām) - of the earlier; हरिवः (harivaḥ) - O Lord of Bay Horses; सुतानाम् (sutānām) - pressings; इति (iti) - with these words; यजति (yajati) - he performs the sacrifice; सर्वेभ्यः (sarvēbhyaḥ) - from all; वा (vā) - indeed; एषः (ēṣaḥ) - this; सवनेभ्यः (savanēbhyaḥ) - pressings; सन्निर्मितः (sannirmitaḥ) - fashioned together; यत् (yat) - namely that which is; षोळषी (ṣōḷaṣī) - the Ṣoḍaśin; तत् (tat) - in that; यत् (yat) - when; अपाः (apāḥ) - you drank; पूर्वेषाम् (pūrvēṣām) - of the earlier; हरिवः (harivaḥ) - O Lord of Bay Horses; सुतानाम् (sutānām) - pressings; इति (iti) - with these words; यजति (yajati) - he performs the sacrifice; पीतवत् (pītavat) - characterized by drinking; वै (vai) - indeed; प्रातःसवनम् (prātaḥsavanam) - the morning pressing; प्रातःसवनात् (prātaḥsavanāt) - from the morning pressing; एव (ēva) - itself; एनम् (ēnam) - it; तत् (tat) - thereby; सन्निर्मिमीते (sannirmimītē) - he fashions together; अथो (athō) - and now; इदम् (idam) - this; सवनम् (savanam) - pressing; केवलम् (kēvalam) - exclusively; ते (tē) - yours; इति (iti) - with these words; माध्यन्दिनम् (mādhyandinam) - midday; वै (vai) - indeed; सवनम् (savanam) - pressing; केवलम् (kēvalam) - exclusive; माध्यन्दिनात् (mādhyandināt) - from the midday; एव (ēva) - itself; एनम् (ēnam) - it; तत् (tat) - thereby; सवनात् (savanāt) - pressing; सन्निर्मिमीते (sannirmimītē) - he fashions together; ममद्धि (mamaddhi) - delight in; सोमम् (sōmam) - Soma; मधुमन्तम् (madhumantam) - honeyed; इन्द्र (indra) - O Indra; इति (iti) - with these words; मद्वत् (madvat) - characterized by exhilaration; वै (vai) - indeed; तृतीयसवनम् (tr̥tīyasavanam) - the third pressing; तृतीयसवनात् (tr̥tīyasavanāt) - from the third pressing; एव (ēva) - itself; एनम् (ēnam) - it; तत् (tat) - thereby; सन्निर्मिमीते (sannirmimītē) - he fashions together; सत्रा (satrā) - truly; वृषन् (vr̥ṣan) - O Bull; जठरे (jaṭharē) - into the belly; आ वृषस्व (ā vr̥ṣasva) - pour abundantly; इति (iti) - with these words; वृषण्वत् (vr̥ṣaṇvat) - marked by the word Bull; वै (vai) - indeed; षोळषिनः (ṣōḷaṣinaḥ) - of the Ṣoḍaśin; रूपम् (rūpam) - form; सर्वेभ्यः (sarvēbhyaḥ) - from all; वा (vā) - indeed; एषः (ēṣaḥ) - this; सवनेभ्यः (savanēbhyaḥ) - pressings; सन्निर्मितः (sannirmitaḥ) - fashioned together; यत् (yat) - namely that which is; षोळषी (ṣōḷaṣī) - the Ṣoḍaśin; तत् (tat) - in that; यत् (yat) - when; अपाः (apāḥ) - you drank; पूर्वेषाम् (pūrvēṣām) - of the earlier; हरिवः (harivaḥ) - O Lord of Bay Horses; सुतानाम् (sutānām) - pressings; इति (iti) - with these words; यजति (yajati) - he performs the sacrifice; सर्वेभ्यः (sarvēbhyaḥ) - from all; एव (ēva) - precisely; एनम् (ēnam) - it; तत् (tat) - thereby; सवनेभ्यः (savanēbhyaḥ) - pressings; सन्निर्मिमीते (sannirmimītē) - he fashions together; सर्वेभ्यः (sarvēbhyaḥ) - from all; सवनेभ्यः (savanēbhyaḥ) - pressings; सन्निर्मितेन (sannirmitēna) - fashioned together; षोळशिना (ṣōḷaśinā) - by means of the Ṣoḍaśin; राध्नोति (rādhnōti) - he succeeds; सः (saḥ) - he; एवम् (ēvam) - thus; वेद (vēda) - knows;]

With the final verse beginning, “When, up to the summit of the Radiant One ...,” he brings it to a close. The summit of the Radiant One is indeed the heavenly world; he causes the sacrificer to reach precisely that heavenly world. He performs the sacrifice with the words, “You drank of the earlier pressings, O Lord of Bay Horses.” This Ṣoḍaśin is indeed fashioned from all the pressings. When he performs the sacrifice with the words, “You drank of the earlier pressings, O Lord of Bay Horses,” the morning pressing is indeed characterized by drinking; thereby he fashions it from the morning pressing itself. With the words, “And now this pressing is exclusively yours,” the midday pressing is indeed exclusive; thereby he fashions it from the midday pressing itself. With the words, “Delight in the honeyed Soma, O Indra,” the third pressing is indeed characterized by exhilaration; thereby he fashions it from the third pressing itself. With the words, “Truly, O Bull, pour it abundantly into your belly,” the form of the Ṣoḍaśin is indeed marked by the word “Bull.” This Ṣoḍaśin is indeed fashioned from all the pressings. When he performs the sacrifice with the words, “You drank of the earlier pressings, O Lord of Bay Horses,” thereby he fashions it precisely from all the pressings. By means of the Ṣoḍaśin fashioned from all the pressings, he succeeds. He knows thus.

उ॒द्यद् ब्र॒ध्नस्य॑ वि॒ष्टपं॑ गृ॒हमिन्द्र॑श्च गन्व॑हि। मध्वः॑ पी॒त्वा स॑चेवहि॒ त्रिः स॒प्त सख्युः॑ प॒दे॥

udyad bradhnasya viṣṭapaṁ gr̥hamindraśca ganvahi। madhvaḥ pītvā sacēvahi triḥ sapta sakhyuḥ padē॥

[उद् (ud) - up; यत् (yat) - which; ब्रध्नस्य (bradhnasya) - of the Sun; विष्टपम् (viṣṭapam) - summit; गृहम् (gr̥ham) - home; इन्द्रः + च (indraḥ + ca) - Indra and I; गन्वहि (ganvahi) - may we two go; मध्वः (madhvaḥ) - of the sweet drink; पीत्वा (pītvā) - having drunk; सचेवहि (sacēvahi) - may we two dwell together; त्रिः (triḥ) - three times; सप्त (sapta) - seven; सख्युः (sakhyuḥ) - of the friend; पदे (padē) - at the station;]

May Indra and I ascend the home that is the Sun’s summit; having drunk of the sweet drink, may we dwell together at the friend’s thrice-sevenfold station.

ब्रध्नस्य सूर्यस्य विष्टपं स्वर्गं उद्गन्वहि इन्द्रो अहं च। यत् तदिन्द्रगृहं ब्रध्नविष्टपं मध्वः पीत्वा तत्र सचेवहि सुखमनुभवाव। सख्युः इन्द्रस्य त्रिःसप्तस्थानेषु।

bradhnasya sūryasya viṣṭapaṁ svargaṁ udganvahi indrō ahaṁ ca। yat tadindragr̥haṁ bradhnaviṣṭapaṁ madhvaḥ pītvā tatra sacēvahi sukhamanubhavāva। sakhyuḥ indrasya triḥsaptasthānēṣu।

[ब्रध्नस्य (bradhnasya) - of Bradhna; सूर्यस्य (sūryasya) - of the sun; विष्टपम् (viṣṭapam) - realm; स्वर्गम् (svargam) - heaven; उद्गन्वहि (udganvahi) - may we ascend; इन्द्रः (indraḥ) - Indra; अहम् (aham) - I; च (ca) - and; यत् (yat) - that which; तत् (tat) - that; इन्द्र-गृहम् (indra-gr̥ham) - Indra's abode; ब्रध्न-विष्टपम् (bradhna-viṣṭapam) - Bradhna's realm; मध्वः (madhvaḥ) - of the sweet drink; पीत्वा (pītvā) - having drunk; तत्र (tatra) - there; सचेवहि (sacēvahi) - may we associate together; सुखम् (sukham) - happiness; अनुभवाव (anubhavāva) - may we experience; सख्युः (sakhyuḥ) - of the friend; इन्द्रस्य (indrasya) - of Indra; त्रिः + सप्त + स्थानेषु (triḥ + sapta + sthānēṣu) - in three times seven stations;]

May Indra and I ascend to the realm of Bradhna, the sun—to heaven. That which is Indra’s abode is Bradhna’s realm. Having drunk of the sweet drink, may we associate there; may we experience happiness in the three-times-seven stations of the friend Indra.

“एकविंशति दिव्यानि स्थानानि दिवि चक्रिणः। वज्रिणो वाऽपि तद्भक्तैर्भुज्यन्ते तानि याज्ञिकैः॥”

“ēkaviṁśati divyāni sthānāni divi cakriṇaḥ। vajriṇō vā’pi tadbhaktairbhujyantē tāni yājñikaiḥ॥”

[एकविंशति (ēkaviṁśati) - twenty-one; दिव्यानि (divyāni) - divine; स्थानानि (sthānāni) - stations; दिवि (divi) - in heaven; चक्रिणः (cakriṇaḥ) - of the discus-bearer; वज्रिणः (vajriṇaḥ) - of the thunderbolt-bearer; वा + अपि (vā + api) - or also; तद्-भक्तैः (tad-bhaktaiḥ) - by devotees of the respective one; भुज्यन्ते (bhujyantē) - are enjoyed; तानि (tāni) - those; याज्ञिकैः (yājñikaiḥ) - by sacrificial practitioners;]

The twenty-one divine stations in heaven belonging to the discus-bearer—or also to the thunderbolt-bearer—are enjoyed by sacrificial practitioners devoted to the respective one.

इति प्रवृत्ते।

iti pravr̥ttē।

[इति (iti) - thus; प्रवृत्ते (pravr̥ttē) - when it proceeds;]

When it proceeds thus …

अपाः॒ पूर्वे॑षां हरिवः सु॒ताना॒म॑थो इ॒दं सव॑नं॒ केव॑लं ते।म॒म॒द्धि सोमं॒ मधु॑मन्तमिन्द्र स॒त्रा वृ॑षञ् ज॒ठर॒ आ वृ॑षस्व॥

apāḥ pūrvēṣāṁ harivaḥ sutānāmathō idaṁ savanaṁ kēvalaṁ tē।mamaddhi sōmaṁ madhumantamindra satrā vr̥ṣañ jaṭhara ā vr̥ṣasva॥

[अपाः॒ (apāḥ) - you drank of; पूर्वे॑षां (pūrvēṣāṁ) - earlier; हरिवः (harivaḥ) - O mover of the senses; सु॒ताना॒म् (sutānām) - of the pressed Somas; अथो (athō) - and now; इ॒दम् (idam) - this; सव॑नम् (savanam) - pressing; केव॑लम् (kēvalam) - alone; ते (tē) - is yours; म॒म॒द्धि (mamaddhi) - delight in; सोम॑म् (sōmam) - Soma; मधु॑मन्तम् (madhumantam) - honeyed; इन्द्र (indra) - O Indra; स॒त्रा (satrā) - together with protecting us; वृ॑षन् (vr̥ṣan) - O Bull; ज॒ठरे (jaṭharē) - into your belly; आ वृ॑षस्व (ā vr̥ṣasva) - pour it;]

You drank of the Somas pressed earlier, O mover of the senses; and now this pressing is yours alone. Delight in the honeyed Soma, O Indra; O Bull, pour it into your belly while also protecting us.

पूर्वान् सुतान् प्रातःसवनगान् सोमान् अपाः। हरीन्= इन्द्रियाणि वर्तयतीति हरिवः, हरिभिर्वर्तत इति वा। इदं माध्यन्दिनं सवनं केवलं ते। अथो इत्यर्थान्तरम्। मधुमन्तं सोमं जठर आवृषस्व आसिञ्च। ममद्धि च। सत्रा अस्मत्त्राणेन सह।

pūrvān sutān prātaḥsavanagān sōmān apāḥ। harīn= indriyāṇi vartayatīti harivaḥ, haribhirvartata iti vā। idaṁ mādhyandinaṁ savanaṁ kēvalaṁ tē। athō ityarthāntaram। madhumantaṁ sōmaṁ jaṭhara āvr̥ṣasva āsiñca। mamaddhi ca। satrā asmattrāṇēna saha।

[पूर्वान् (pūrvān) - earlier; सुतान् (sutān) - pressed; प्रातः-सवन-गान् (prātaḥ-savana-gān) - belonging to the morning pressing; सोमान् (sōmān) - Somas; अपाः (apāḥ) - you drank; हरीन् (harīn) - the haris; इन्द्रियाणि (indriyāṇi) - the senses; वर्तयति (vartayati) - sets in motion; इति (iti) - thus; हरिवः (harivaḥ) - Harivas; हरिभिः (haribhiḥ) - by means of the haris; वर्तत (vartata) - moves; इति (iti) - thus; वा (vā) - or; इदम् (idam) - this; माध्यन्दिनम् (mādhyandinam) - midday; सवनम् (savanam) - pressing; केवलम् (kēvalam) - exclusively; ते (tē) - yours; अथो (athō) - further; इति (iti) - the expression; अर्थान्तरम् (arthāntaram) - a transition to another point; मधुमन्तम् (madhumantam) - honeyed; सोमम् (sōmam) - Soma; जठर (jaṭhara) - into the belly; आवृषस्व (āvr̥ṣasva) - pour; आसिञ्च (āsiñca) - pour in; ममद्धि (mamaddhi) - be exhilarated; च (ca) - and; सत्रा (satrā) - together; अस्मत्-त्राणेन (asmat-trāṇēna) - with the protection of us; सह (saha) - together with;]

You drank the earlier pressed Somas belonging to the morning pressing. He is Harivas because he sets the haris—the senses—in motion, or because he moves by means of the haris. This midday pressing is yours alone. The expression “further” introduces another point. Pour the honeyed Soma into your belly; pour it in. And become exhilarated. “Together” means together with the protection of us.

पीतशब्दवत्। अपूर्वपानत्वात् तदेव पानं मुख्यमिति पीतशब्दः। इन्द्रस्य केवलत्वात् केवलं माध्यन्दिनं सवनम्। ममद्धीति तृतीयसवनम्। तत्र हि मदो विशेषतो भवति पूर्तेः। इति सवनत्रयरूपता षोळशिनः। वृषण्वत् वृष्ण इन्द्रस्य विशेषतः प्रियत्वात्। एवं चतूरूपता षोळशिनः। राध्नोति ऋद्धो भवति।

pītaśabdavat। apūrvapānatvāt tadēva pānaṁ mukhyamiti pītaśabdaḥ। indrasya kēvalatvāt kēvalaṁ mādhyandinaṁ savanam। mamaddhīti tr̥tīyasavanam। tatra hi madō viśēṣatō bhavati pūrtēḥ। iti savanatrayarūpatā ṣōḷaśinaḥ। vr̥ṣaṇvat vr̥ṣṇa indrasya viśēṣataḥ priyatvāt। ēvaṁ catūrūpatā ṣōḷaśinaḥ। rādhnōti r̥ddhō bhavati।

[पीतशब्दवत् (pītaśabdavat) - as with the expression “drunk”; अपूर्व + पानत्वात् (apūrva + pānatvāt) - because it is the first drinking; तत् + एव (tat + ēva) - that very one alone; पानम् (pānam) - drinking; मुख्यम् (mukhyam) - primary; इति (iti) - thus; पीत + शब्दः (pīta + śabdaḥ) - the expression “drunk”; इन्द्रस्य (indrasya) - to Indra; केवलत्वात् (kēvalatvāt) - because it is exclusive; केवलम् (kēvalam) - exclusive; माध्यन्दिनम् (mādhyandinam) - midday; सवनम् (savanam) - pressing; ममद्धि + इति (mamaddhi + iti) - the expression “be exhilarated”; तृतीय + सवनम् (tr̥tīya + savanam) - the third pressing; तत्र (tatra) - there; हि (hi) - indeed; मदः (madaḥ) - exhilaration; विशेषतः (viśēṣataḥ) - especially; भवति (bhavati) - occurs; पूर्तेः (pūrtēḥ) - because of fullness; इति (iti) - thus; सवन + त्रय + रूपता (savana + traya + rūpatā) - having the three pressings as its forms; षोळशिनः (ṣōḷaśinaḥ) - of the Ṣoḍaśin; वृषण्वत् (vr̥ṣaṇvat) - the expression “bull-like”; वृष्णः (vr̥ṣṇaḥ) - of the Bull; इन्द्रस्य (indrasya) - Indra; विशेषतः (viśēṣataḥ) - especially; प्रियत्वात् (priyatvāt) - because of its dearness; एवम् (ēvam) - thus; चतुः + रूपता (catuḥ + rūpatā) - fourfold form; षोळशिनः (ṣōḷaśinaḥ) - of the Ṣoḍaśin; राध्नोति (rādhnōti) - he prospers; ऋद्धः (r̥ddhaḥ) - prosperous; भवति (bhavati) - he becomes;]

As with the expression “drunk”: because this is the first drinking, that very drinking is primary; hence the expression “drunk.” Because it is exclusive to Indra, the midday pressing is “exclusive.” The expression “be exhilarated” indicates the third pressing, for exhilaration occurs especially there because of fullness. Thus the Ṣoḍaśin has the three pressings as its forms. The expression “bull-like” is used because it is especially dear to Indra the Bull. Thus the Ṣoḍaśin has a fourfold form. He prospers; he becomes prosperous.

“अथातश्छन्दास्येव व्यति षजत्या त्वा वहन्तु हरय उपो षु शृणुही गिर इति गायत्रीश्च पङ्क्तीश्च व्यति षजति गायत्रो वै पुरुषः पाङ्क्ताः पशवः पुरुषमेव तत् पशुभिर्व्यति षजति पशुषु प्रति ष्ठापयति यदु गायत्री च पङ्क्तिश्च ते द्वे अनुष्टुभौ तेनो वाचो रूपादनुष्टुभो रूपाद् वज्ररूपान्नैति यदिन्द्र पृतनाज्येऽयं ते अस्तु हर्यत इत्युष्णिहश्च बृहतीश्च व्यति षजत्यौष्णिहो वै पुरुषो बार्हताः पशवः पुरुषमेव तत् पशुभिर्व्यति षजति पशुषु प्रतिष्ठापयति यदुष्णिक् च बृहती च ते द्वे अनुष्टुभौ तेनो वाचो रूपादनुष्टुभो रूपाद् वज्ररूपान्नैत्या धूर्ष्वस्मै ब्रह्मन् वीर ब्रह्मकृतिं जुषाण इति द्विपदां च त्रिष्टुभं च व्यतिषजति द्विपाद् वै पुरुषो वीर्यं त्रिष्टुप् पुरुषमेव तद् वीर्येण व्यति षजति वीर्ये प्रति ष्ठापयति तस्मात् पुरुषो वीर्ये प्रतिष्ठितः सर्वेषां पशूनां वीर्यवत्तमो यदु द्विपदा च विंशत्यक्षरा त्रिष्टुप् च ते द्वे अनुष्टुभौ तेनो वाचो रूपादनुष्टुभो रूपाद् वज्ररूपान्नैत्येष ब्रह्मा प्र ते महे विदथे शंसिषं हरी इति द्विपदाश्च जगतीश्च व्यति षजति द्विपाद् वै पुरुषो जागताः पशवः पुरुषमेव तत् पशुभिर्व्यति षजति पशुषु प्रति ष्ठापयति तस्मात् पुरुषः प्रतिष्ठितोऽत्ति चैनानधि च तिष्ठति वशे चास्य यदु द्विपदा च षोळशाक्षरा जगती च ते द्वे अनुष्टुभौ तेनो वाचो रूपादनुष्टुभो रूपाद् वज्ररूपान्नैति त्रिकद्रुकेषु महिषो यवाशिरं प्रो ष्वस्मै पुरोरथमित्यतिच्छन्दसः शंसति च्छन्दसां वै यो रसोऽत्यक्षरत् सोऽतिच्छन्दसमभ्यत्यक्षरत् तदतिच्छन्दसोऽतिच्छन्दस्त्वं सर्वेभ्यो वा एष च्छन्दोभ्यः सन्निर्मितो यत् षोळशी तद् यदतिच्छन्दसः शंसति सर्वेभ्य एवैनं तच्छन्दोभ्यः सन्निर्मिमीते सर्वेभ्यश्छन्दोभ्यः सन्निर्मितेन षोळशिना राध्नोति य एवं वेद।”

“athātaśchandāsyēva vyati ṣajatyā tvā vahantu haraya upō ṣu śr̥ṇuhī gira iti gāyatrīśca paṅktīśca vyati ṣajati gāyatrō vai puruṣaḥ pāṅktāḥ paśavaḥ puruṣamēva tat paśubhirvyati ṣajati paśuṣu prati ṣṭhāpayati yadu gāyatrī ca paṅktiśca tē dvē anuṣṭubhau tēnō vācō rūpādanuṣṭubhō rūpād vajrarūpānnaiti yadindra pr̥tanājyē’yaṁ tē astu haryata ityuṣṇihaśca br̥hatīśca vyati ṣajatyauṣṇihō vai puruṣō bārhatāḥ paśavaḥ puruṣamēva tat paśubhirvyati ṣajati paśuṣu pratiṣṭhāpayati yaduṣṇik ca br̥hatī ca tē dvē anuṣṭubhau tēnō vācō rūpādanuṣṭubhō rūpād vajrarūpānnaityā dhūrṣvasmai brahman vīra brahmakr̥tiṁ juṣāṇa iti dvipadāṁ ca triṣṭubhaṁ ca vyatiṣajati dvipād vai puruṣō vīryaṁ triṣṭup puruṣamēva tad vīryēṇa vyati ṣajati vīryē prati ṣṭhāpayati tasmāt puruṣō vīryē pratiṣṭhitaḥ sarvēṣāṁ paśūnāṁ vīryavattamō yadu dvipadā ca viṁśatyakṣarā triṣṭup ca tē dvē anuṣṭubhau tēnō vācō rūpādanuṣṭubhō rūpād vajrarūpānnaityēṣa brahmā pra tē mahē vidathē śaṁsiṣaṁ harī iti dvipadāśca jagatīśca vyati ṣajati dvipād vai puruṣō jāgatāḥ paśavaḥ puruṣamēva tat paśubhirvyati ṣajati paśuṣu prati ṣṭhāpayati tasmāt puruṣaḥ pratiṣṭhitō’tti cainānadhi ca tiṣṭhati vaśē cāsya yadu dvipadā ca ṣōḷaśākṣarā jagatī ca tē dvē anuṣṭubhau tēnō vācō rūpādanuṣṭubhō rūpād vajrarūpānnaiti trikadrukēṣu mahiṣō yavāśiraṁ prō ṣvasmai purōrathamityaticchandasaḥ śaṁsati cchandasāṁ vai yō rasō’tyakṣarat sō’ticchandasamabhyatyakṣarat tadaticchandasō’ticchandastvaṁ sarvēbhyō vā ēṣa cchandōbhyaḥ sannirmitō yat ṣōḷaśī tad yadaticchandasaḥ śaṁsati sarvēbhya ēvainaṁ tacchandōbhyaḥ sannirmimītē sarvēbhyaśchandōbhyaḥ sannirmitēna ṣōḷaśinā rādhnōti ya ēvaṁ vēda।”

[अथ + अतः (atha + ataḥ) - then after this; छन्दांसि + एव (chandāṁsi + ēva) - the metres themselves; व्यति षजति (vyati ṣajati) - he interweaves; आ (ā) - hither; त्वा (tvā) - you; वहन्तु (vahantu) - may they convey; हरयः (harayaḥ) - the bay horses; उप + उ + सु (upa + u + su) - pray attend closely; शृणुहि (śr̥ṇuhi) - hear; गिरः (giraḥ) - the songs; इति (iti) - with these words; गायत्रीः + च (gāyatrīḥ + ca) - Gayatrī verses and; पङ्क्तीः + च (paṅktīḥ + ca) - Paṅkti verses and; व्यति षजति (vyati ṣajati) - he interweaves; गायत्रः (gāyatraḥ) - corresponding to the Gayatrī; वै (vai) - indeed; पुरुषः (puruṣaḥ) - the person; पाङ्क्ताः (pāṅktāḥ) - corresponding to the Paṅkti; पशवः (paśavaḥ) - the animals; पुरुषम् + एव (puruṣam + ēva) - the person himself; तत् (tat) - thereby; पशुभिः (paśubhiḥ) - with the animals; व्यति षजति (vyati ṣajati) - he interweaves; पशुषु (paśuṣu) - among the animals; प्रति ष्ठापयति (prati ṣṭhāpayati) - he establishes; यत् + उ (yat + u) - since indeed; गायत्री (gāyatrī) - the Gayatrī; च (ca) - and; पङ्क्तिः + च (paṅktiḥ + ca) - the Paṅkti; ते (tē) - those two; द्वे (dvē) - two; अनुष्टुभौ (anuṣṭubhau) - Anuṣṭubhs; तेन + उ (tēna + u) - by that indeed; वाचः (vācaḥ) - of speech; रूपात् (rūpāt) - from the form; अनुष्टुभः (anuṣṭubhaḥ) - of the Anuṣṭubh; रूपात् (rūpāt) - from the form; वज्र-रूपात् (vajra-rūpāt) - from the thunderbolt form; न + एति (na + ēti) - he does not depart; यत् (yat) - when; इन्द्र (indra) - O Indra; पृतना-आज्ये (pr̥tanā-ājyē) - in the winning of battles; अयम् (ayam) - this one; ते (tē) - for you; अस्तु (astu) - may be; हर्यतः (haryataḥ) - desirable; इति (iti) - with these words; उष्णिहः + च (uṣṇihaḥ + ca) - Uṣṇih verses and; बृहतीः + च (br̥hatīḥ + ca) - Bṛhatī verses and; व्यति षजति (vyati ṣajati) - he interweaves; औष्णिहः (auṣṇihaḥ) - corresponding to the Uṣṇih; वै (vai) - indeed; पुरुषः (puruṣaḥ) - the person; बार्हताः (bārhatāḥ) - corresponding to the Bṛhatī; पशवः (paśavaḥ) - the animals; पुरुषम् + एव (puruṣam + ēva) - the person himself; तत् (tat) - thereby; पशुभिः (paśubhiḥ) - with the animals; व्यति षजति (vyati ṣajati) - he interweaves; पशुषु (paśuṣu) - among the animals; प्रतिष्ठापयति (pratiṣṭhāpayati) - he establishes; यत् (yat) - since; उष्णिक् (uṣṇik) - the Uṣṇih; च (ca) - and; बृहती (br̥hatī) - the Bṛhatī; च (ca) - and; ते (tē) - those two; द्वे (dvē) - two; अनुष्टुभौ (anuṣṭubhau) - Anuṣṭubhs; तेन + उ (tēna + u) - by that indeed; वाचः (vācaḥ) - of speech; रूपात् (rūpāt) - from the form; अनुष्टुभः (anuṣṭubhaḥ) - of the Anuṣṭubh; रूपात् (rūpāt) - from the form; वज्र-रूपात् (vajra-rūpāt) - from the thunderbolt form; न + एति (na + ēti) - he does not depart; आ (ā) - onto; धूर्षु (dhūrṣu) - the shafts; अस्मै (asmai) - for him; ब्रह्मन् (brahman) - O Brahman; वीर (vīra) - O hero; ब्रह्म-कृतिम् (brahma-kr̥tim) - the composition of sacred formulation; जुषाणः (juṣāṇaḥ) - delighting in; इति (iti) - with these words; द्विपदाम् + च (dvipadām + ca) - a Dvipadā and; त्रिष्टुभम् + च (triṣṭubham + ca) - a Triṣṭubh and; व्यतिषजति (vyatiṣajati) - he interweaves; द्विपात् (dvipāt) - bipedal; वै (vai) - indeed; पुरुषः (puruṣaḥ) - the person; वीर्यम् (vīryam) - vigor; त्रिष्टुप् (triṣṭup) - the Triṣṭubh; पुरुषम् + एव (puruṣam + ēva) - the person himself; तत् (tat) - thereby; वीर्येण (vīryēṇa) - with vigor; व्यति षजति (vyati ṣajati) - he interweaves; वीर्ये (vīryē) - in vigor; प्रति ष्ठापयति (prati ṣṭhāpayati) - he establishes; तस्मात् (tasmāt) - therefore; पुरुषः (puruṣaḥ) - the person; वीर्ये (vīryē) - in vigor; प्रतिष्ठितः (pratiṣṭhitaḥ) - established; सर्वेषाम् (sarvēṣām) - of all; पशूनाम् (paśūnām) - animals; वीर्यवत्तमः (vīryavattamaḥ) - most vigorous; यत् + उ (yat + u) - since indeed; द्विपदा (dvipadā) - the Dvipadā; च (ca) - and; विंशति-अक्षरा (viṁśati-akṣarā) - having twenty syllables; त्रिष्टुप् (triṣṭup) - the Triṣṭubh; च (ca) - and; ते (tē) - those two; द्वे (dvē) - two; अनुष्टुभौ (anuṣṭubhau) - Anuṣṭubhs; तेन + उ (tēna + u) - by that indeed; वाचः (vācaḥ) - of speech; रूपात् (rūpāt) - from the form; अनुष्टुभः (anuṣṭubhaḥ) - of the Anuṣṭubh; रूपात् (rūpāt) - from the form; वज्र-रूपात् (vajra-rūpāt) - from the thunderbolt form; न + एति (na + ēti) - he does not depart; एषः (ēṣaḥ) - this; ब्रह्मा (brahmā) - Brahman priest; प्र (pra) - forth; ते (tē) - your; महे (mahē) - at the great; विदथे (vidathē) - ritual assembly; शंसिषम् (śaṁsiṣam) - I would praise; हरी (harī) - the two bay horses; इति (iti) - with these words; द्विपदाः + च (dvipadāḥ + ca) - Dvipadā verses and; जगतीः + च (jagatīḥ + ca) - Jagatī verses and; व्यति षजति (vyati ṣajati) - he interweaves; द्विपात् (dvipāt) - bipedal; वै (vai) - indeed; पुरुषः (puruṣaḥ) - the person; जागताः (jāgatāḥ) - corresponding to the Jagatī; पशवः (paśavaḥ) - the animals; पुरुषम् + एव (puruṣam + ēva) - the person himself; तत् (tat) - thereby; पशुभिः (paśubhiḥ) - with the animals; व्यति षजति (vyati ṣajati) - he interweaves; पशुषु (paśuṣu) - among the animals; प्रति ष्ठापयति (prati ṣṭhāpayati) - he establishes; तस्मात् (tasmāt) - therefore; पुरुषः (puruṣaḥ) - the person; प्रतिष्ठितः (pratiṣṭhitaḥ) - established; अत्ति (atti) - eats; च (ca) - and; एनान् (ēnān) - these animals; अधि (adhi) - over; च (ca) - and; तिष्ठति (tiṣṭhati) - stands; वशे (vaśē) - under control; च (ca) - and; अस्य (asya) - of him; यत् + उ (yat + u) - since indeed; द्विपदा (dvipadā) - the Dvipadā; च (ca) - and; षोळश-अक्षरा (ṣōḷaśa-akṣarā) - having sixteen syllables; जगती (jagatī) - the Jagatī; च (ca) - and; ते (tē) - those two; द्वे (dvē) - two; अनुष्टुभौ (anuṣṭubhau) - Anuṣṭubhs; तेन + उ (tēna + u) - by that indeed; वाचः (vācaḥ) - of speech; रूपात् (rūpāt) - from the form; अनुष्टुभः (anuṣṭubhaḥ) - of the Anuṣṭubh; रूपात् (rūpāt) - from the form; वज्र-रूपात् (vajra-rūpāt) - from the thunderbolt form; न + एति (na + ēti) - he does not depart; त्रिकद्रुकेषु (trikadrukēṣu) - at the three Trikadruka rites; महिषः (mahiṣaḥ) - the mighty one; यवाशिरम् (yavāśiram) - the barley-mixed Soma; प्र + उ + सु (pra + u + su) - forth indeed; अस्मै (asmai) - for him; पुरोरथम् (purōratham) - the one whose chariot is foremost; इति (iti) - with these words; अतिच्छन्दसः (aticchandasaḥ) - Aticchandas verses; शंसति (śaṁsati) - he recites; छन्दसाम् (chandasām) - of the metres; वै (vai) - indeed; यः (yaḥ) - whatever; रसः (rasaḥ) - essence; अति + अक्षरत् (ati + akṣarat) - overflowed; सः (saḥ) - that; अतिच्छन्दसम् (aticchandasam) - into the Aticchandas; अभि + अति + अक्षरत् (abhi + ati + akṣarat) - overflowed toward; तत् (tat) - that; अतिच्छन्दसः (aticchandasaḥ) - of the Aticchandas; अतिच्छन्दस्त्वम् (aticchandastvam) - being Aticchandas; सर्वेभ्यः (sarvēbhyaḥ) - from all; वै (vai) - indeed; एषः (ēṣaḥ) - this; छन्दोभ्यः (chandōbhyaḥ) - metres; सन्निर्मितः (sannirmitaḥ) - fashioned together; यत् (yat) - namely; षोळशी (ṣōḷaśī) - the Ṣoḍaśin; तत् (tat) - accordingly; यत् (yat) - in that; अतिच्छन्दसः (aticchandasaḥ) - Aticchandas verses; शंसति (śaṁsati) - he recites; सर्वेभ्यः + एव (sarvēbhyaḥ + ēva) - from all indeed; एनम् (ēnam) - it; तत् (tat) - thereby; छन्दोभ्यः (chandōbhyaḥ) - the metres; सन्निर्मिमीते (sannirmimītē) - he fashions together; सर्वेभ्यः (sarvēbhyaḥ) - from all; छन्दोभ्यः (chandōbhyaḥ) - the metres; सन्निर्मितेन (sannirmitēna) - fashioned together; षोळशिना (ṣōḷaśinā) - through the Ṣoḍaśin; राध्नोति (rādhnōti) - succeeds; यः (yaḥ) - whoever; एवम् (ēvam) - thus; वेद (vēda) - knows;]

Then, after this, he interweaves the metres themselves. With the words “May the bay horses convey you hither” and “Pray hear the songs,” he interweaves Gayatrī and Paṅkti verses. The person indeed corresponds to the Gayatrī, and the animals correspond to the Paṅkti. Thereby he interweaves the person himself with the animals and establishes him among the animals. Since the Gayatrī and the Paṅkti together are two Anuṣṭubhs, by this he does not depart from the form of speech, from the Anuṣṭubh form, the thunderbolt form. With the words “When, O Indra, in the winning of battles” and “May this one be desirable to you,” he interweaves Uṣṇih and Bṛhatī verses. The person indeed corresponds to the Uṣṇih, and the animals correspond to the Bṛhatī. Thereby he interweaves the person himself with the animals and establishes him among the animals. Since the Uṣṇih and the Bṛhatī together are two Anuṣṭubhs, by this he does not depart from the form of speech, from the Anuṣṭubh form, the thunderbolt form. With the words “Onto the shafts for him” and “O Brahman, O hero, delighting in the composition of sacred formulation,” he interweaves a Dvipadā and a Triṣṭubh. The person is indeed bipedal, and the Triṣṭubh is vigor. Thereby he interweaves the person himself with vigor and establishes him in vigor. Therefore, established in vigor, the person is the most vigorous of all animals. Since the twenty-syllable Dvipadā and the Triṣṭubh together are two Anuṣṭubhs, by this he does not depart from the form of speech, from the Anuṣṭubh form, the thunderbolt form. With the words “This is the Brahman priest” and “At the great ritual assembly I would praise your two bay horses,” he interweaves Dvipadā and Jagatī verses. The person is indeed bipedal, and the animals correspond to the Jagatī. Thereby he interweaves the person himself with the animals and establishes him among the animals. Therefore, being established, the person eats them, stands over them, and has them under his control. Since the sixteen-syllable Dvipadā and the Jagatī together are two Anuṣṭubhs, by this he does not depart from the form of speech, from the Anuṣṭubh form, the thunderbolt form. With the words “At the three Trikadruka rites, the mighty one, the barley-mixed Soma” and “Forth indeed for him, the one whose chariot is foremost,” he recites Aticchandas verses. Whatever essence of the metres overflowed, that overflowed into the Aticchandas. That is the Aticchandas’s being Aticchandas. For this Ṣoḍaśin is fashioned together from all the metres. By reciting Aticchandas verses, he thereby fashions it together from all the metres. Whoever thus knows succeeds through the Ṣoḍaśin fashioned together from all the metres.

विहृतपक्षे तु-

vihr̥tapakṣē tu-

[विहृत + पक्षे (vihr̥ta + pakṣē) - in the alternative of separated recitation; तु (tu) - but;]

But in the alternative of separated recitation—

“पादान् व्यवधायार्द्धर्चशः शंसेत् पूर्वासां पूर्वाणि पदानि गायत्र्यः पङ्क्तिभिः पङ्क्तीनां तु द्वेद्वे पदे शिष्येते ताभ्यां प्रणुयादुष्णिहो बृहतीभिरुष्णिहां तूत्तमान् पादान् द्वौद्वौ कुर्याच्चतुरक्षरमाद्यं द्विपदाश्चतुर्धा कृत्वा प्रथमां त्रिष्टुभोत्तरा जगतीभिरुत्तमायाश्चतुर्थमक्षरमन्त्यं पूर्वस्याद्यमुत्तरस्यानुष्टुभमतिच्छन्दस्स्ववदध्यात् द्वितीयतृतीययोस्तृतीययोः पादयोरवसानत उपदध्यात् प्रचेतनेति पूर्वस्यां प्रचेतयेत्युत्तरस्यामुत्तरास्वितरान् पादान् षष्ठान् कृत्वाऽनुष्टुप्कारं शंसेत्।”

“pādān vyavadhāyārddharcaśaḥ śaṁsēt pūrvāsāṁ pūrvāṇi padāni gāyatryaḥ paṅktibhiḥ paṅktīnāṁ tu dvēdvē padē śiṣyētē tābhyāṁ praṇuyāduṣṇihō br̥hatībhiruṣṇihāṁ tūttamān pādān dvaudvau kuryāccaturakṣaramādyaṁ dvipadāścaturdhā kr̥tvā prathamāṁ triṣṭubhōttarā jagatībhiruttamāyāścaturthamakṣaramantyaṁ pūrvasyādyamuttarasyānuṣṭubhamaticchandassvavadadhyāt dvitīyatr̥tīyayōstr̥tīyayōḥ pādayōravasānata upadadhyāt pracētanēti pūrvasyāṁ pracētayētyuttarasyāmuttarāsvitarān pādān ṣaṣṭhān kr̥tvā’nuṣṭupkāraṁ śaṁsēt।”

[पादान् (pādān) - metrical pādas; व्यवधाय (vyavadhāya) - having interposed; अर्द्धर्चशः (arddharcaśaḥ) - half-verse by half-verse; शंसेत् (śaṁsēt) - he should recite; पूर्वासाम् (pūrvāsām) - of the preceding stanzas; पूर्वाणि (pūrvāṇi) - initial; पदानि (padāni) - pādas; गायत्र्यः (gāyatryaḥ) - the Gāyatrīs; पङ्क्तिभिः (paṅktibhiḥ) - with the Paṅktis; पङ्क्तीनाम् (paṅktīnām) - of the Paṅktis; तु (tu) - however; द्वे द्वे (dvē dvē) - two from each; पदे (padē) - pādas; शिष्येते (śiṣyētē) - remain over; ताभ्याम् (tābhyām) - with those two; प्रणुयात् (praṇuyāt) - he should continue the recitation; उष्णिहः (uṣṇihaḥ) - the Uṣṇihs; बृहतीभिः (br̥hatībhiḥ) - with the Bṛhatīs; उष्णिहाम् (uṣṇihām) - of the Uṣṇihs; तु (tu) - however; उत्तमान् (uttamān) - final; पादान् (pādān) - pādas; द्वौ द्वौ (dvau dvau) - into two each; कुर्यात् (kuryāt) - he should make; चतुरक्षरम् (caturakṣaram) - four syllables long; आद्यम् (ādyam) - the first; द्विपदाः (dvipadāḥ) - the Dvipadās; चतुर्धा (caturdhā) - fourfold; कृत्वा (kr̥tvā) - having divided; प्रथमाम् (prathamām) - the first; त्रिष्टुभा (triṣṭubhā) - with a Triṣṭubh; उत्तराः (uttarāḥ) - the subsequent ones; जगतीभिः (jagatībhiḥ) - with Jagatīs; उत्तमायाः (uttamāyāḥ) - of the last Dvipadā; चतुर्थम् (caturtham) - fourth; अक्षरम् (akṣaram) - syllable; अन्त्यम् (antyam) - the final syllable; पूर्वस्य (pūrvasya) - of the preceding pāda; आद्यम् (ādyam) - the initial syllable; उत्तरस्य (uttarasya) - of the following pāda; अनुष्टुभम् (anuṣṭubham) - the Anuṣṭubh; अतिच्छन्दस्सु (aticchandassu) - among the Aticchandas stanzas; अवदध्यात् (avadadhyāt) - he should insert; द्वितीयतृतीययोः (dvitīyatr̥tīyayōḥ) - of the second and third stanzas; तृतीययोः (tr̥tīyayōḥ) - of the two third; पादयोः (pādayōḥ) - pādas; अवसानतः (avasānataḥ) - at the end; उपदध्यात् (upadadhyāt) - he should add; प्रचेतन + इति (pracētana + iti) - the utterance pracetana; पूर्वस्याम् (pūrvasyām) - in the former stanza; प्रचेतय + इति (pracētaya + iti) - the utterance pracetaya; उत्तरस्याम् (uttarasyām) - in the latter stanza; उत्तरासु (uttarāsu) - in the subsequent stanzas; इतरान् (itarān) - the remaining; पादान् (pādān) - pādas; षष्ठान् (ṣaṣṭhān) - as sixth pādas; कृत्वा (kr̥tvā) - having made; अनुष्टुभ् + कारम् (anuṣṭubh + kāram) - in Anuṣṭubh form; शंसेत् (śaṁsēt) - he should recite;]

Having interposed the pādas, he should recite half-verse by half-verse: the initial pādas of the preceding stanzas, the Gāyatrīs with the Paṅktis. Two pādas from each of the Paṅktis, however, remain over; with those two he should continue the recitation. He should recite the Uṣṇihs with the Bṛhatīs. He should make each final pāda of the Uṣṇihs into two, the first being four syllables long. Having divided the Dvipadās fourfold, he should combine the first with a Triṣṭubh and the subsequent ones with Jagatīs. He should make the fourth syllable of the last Dvipadā the final syllable of the preceding pāda and the initial syllable of the following pāda. He should insert the Anuṣṭubh among the Aticchandas stanzas. At the end of the third pādas of the second and third stanzas, he should add “pracetana” in the former and “pracetaya” in the latter. In the subsequent stanzas, having made the remaining pādas into sixth pādas, he should recite in Anuṣṭubh form.

महानाम्नीनां पञ्चाक्षरानुपसर्गानुपसृजत्येकादशाक्षरेषु पादेषु सर्वेभ्यो वा एष च्छन्दोभ्यः सन्निर्मितो यत् षोळषी तद्यन्महानाम्नीनां पञ्चाक्षरानुपसृजत्येकादशाक्षरेषु पादेषु सर्वेभ्य एवैनं तच्छन्दोभ्यः सन्निर्मिमीते सर्वेभ्यश्छन्दोभ्यः सन्निर्मितेन षोळशिना राध्नोति य एवं वेद।

mahānāmnīnāṁ pañcākṣarānupasargānupasr̥jatyēkādaśākṣarēṣu pādēṣu sarvēbhyō vā ēṣa cchandōbhyaḥ sannirmitō yat ṣōḷaṣī tadyanmahānāmnīnāṁ pañcākṣarānupasr̥jatyēkādaśākṣarēṣu pādēṣu sarvēbhya ēvainaṁ tacchandōbhyaḥ sannirmimītē sarvēbhyaśchandōbhyaḥ sannirmitēna ṣōḷaśinā rādhnōti ya ēvaṁ vēda।

[महानाम्नीनाम् (mahānāmnīnām) - of the Mahānāmnī verses; पञ्चाक्षरान् (pañcākṣarān) - five-syllabled; उपसर्गान् (upasargān) - additions; उपसृजति (upasr̥jati) - he appends; एकादशाक्षरेषु (ēkādaśākṣarēṣu) - eleven-syllabled; पादेषु (pādēṣu) - to the pādas; सर्वेभ्यः (sarvēbhyaḥ) - from all; वा (vā) - indeed; एषः (ēṣaḥ) - this; छन्दोभ्यः (chandōbhyaḥ) - metres; सम् + निर्मितः (sam + nirmitaḥ) - assembled; यत् (yat) - namely; षोळषी (ṣōḷaṣī) - the Ṣoḷaśin; तत् (tat) - thereby; यत् (yat) - in that; महानाम्नीनाम् (mahānāmnīnām) - of the Mahānāmnī verses; पञ्चाक्षरान् (pañcākṣarān) - five-syllabled; उपसर्गान् (upasargān) - additions; उपसृजति (upasr̥jati) - he appends; एकादशाक्षरेषु (ēkādaśākṣarēṣu) - eleven-syllabled; पादेषु (pādēṣu) - to the pādas; सर्वेभ्यः (sarvēbhyaḥ) - from all; एव (ēva) - indeed; एनम् (ēnam) - it; तत् (tat) - thereby; छन्दोभ्यः (chandōbhyaḥ) - metres; सम् + निर्मिमीते (sam + nirmimītē) - he assembles; सर्वेभ्यः (sarvēbhyaḥ) - from all; छन्दोभ्यः (chandōbhyaḥ) - metres; सम् + निर्मितेन (sam + nirmitēna) - assembled; षोळशिना (ṣōḷaśinā) - by means of the Ṣoḷaśin; राध्नोति (rādhnōti) - succeeds; यः (yaḥ) - he who; एवम् (ēvam) - thus; वेद (vēda) - knows;]

He appends the five-syllabled additions of the Mahānāmnī verses to the eleven-syllabled pādas. For this Ṣoḷaśin is assembled from all the metres. In that he appends the five-syllabled additions of the Mahānāmnī verses to the eleven-syllabled pādas, he thereby assembles it from all the metres indeed. He who knows thus succeeds by means of the Ṣoḷaśin assembled from all the metres.

महानाम्नीनां पञ्चाक्षरानुपसर्गानुपसृजत्येकादशाक्षरेषु पादेषु -

mahānāmnīnāṁ pañcākṣarānupasargānupasr̥jatyēkādaśākṣarēṣu pādēṣu -

[महानाम्नीनाम् (mahānāmnīnām) - of the Mahānāmnī verses; पञ्चाक्षरान् (pañcākṣarān) - five-syllable; उपसर्गान् (upasargān) - prefixes; उपसृजति (upasr̥jati) - he adds; एकादशाक्षरेषु (ēkādaśākṣarēṣu) - eleven-syllable; पादेषु (pādēṣu) - to the pādas;]

He adds the five-syllable prefixes of the Mahānāmnī verses to the eleven-syllable pādas—

“एवाह्येवा अपाः पूर्वेषां हरिवः सुतानाम्,एवाहीन्द्रँ अथो इदं सवनं केवलं ते, एवाहि शक्रो ममद्धि सोमं मधुमन्तमिन्द्र, वशी हि शक्रः सत्रा वृषञ्जठर आवृषस्वेति।”

“ēvāhyēvā apāḥ pūrvēṣāṁ harivaḥ sutānām,ēvāhīndram̐ athō idaṁ savanaṁ kēvalaṁ tē, ēvāhi śakrō mamaddhi sōmaṁ madhumantamindra, vaśī hi śakraḥ satrā vr̥ṣañjaṭhara āvr̥ṣasvēti।”

[एव (ēva) - just so; हि (hi) - indeed; एव (ēva) - just so; अपाः (apāḥ) - you drank; पूर्वेषाम् (pūrvēṣām) - of the former; हरिवः (harivaḥ) - O possessor of bay horses; सुतानाम् (sutānām) - pressed Somas; एव (ēva) - indeed; हि (hi) - certainly; इन्द्रँ (indram̐) - O Indra; अथो (athō) - and further; इदम् (idam) - this; सवनम् (savanam) - Soma pressing; केवलम् (kēvalam) - alone; ते (tē) - yours; एव (ēva) - just so; हि (hi) - indeed; शक्र + उ (śakra + u) - O Śakra indeed; ममद्धि (mamaddhi) - exult intensely in; सोमम् (sōmam) - Soma; मधुमन्तम् (madhumantam) - honeyed; इन्द्र (indra) - O Indra; वशी (vaśī) - master; हि (hi) - indeed; शक्रः (śakraḥ) - Śakra; सत्रा (satrā) - always; वृषन् (vr̥ṣan) - O Bull; जठर (jaṭhara) - into the belly; आवृषस्व (āvr̥ṣasva) - pour it; इति (iti) - thus;]

“Just so indeed, O possessor of bay horses, you drank of the former pressed Somas. Indeed, O Indra, and further, this Soma pressing is yours alone. Just so indeed, O Śakra, exult intensely in the honeyed Soma, O Indra. For Śakra is always master; O Bull, pour it into your belly”—thus.

5.1. ज्ञानभक्त्यादिसहितस्यैव कर्मणः साफल्यम्

5.1. jñānabhaktyādisahitasyaiva karmaṇaḥ sāphalyam

[ज्ञान + भक्ति + आदि (jñāna + bhakti + ādi) - knowledge, devotion, and the like; सहितस्य + एव (sahitasya + ēva) - only when accompanied by; कर्मणः (karmaṇaḥ) - of action; साफल्यम् (sāphalyam) - fruitfulness;]

The fruitfulness of action only when accompanied by knowledge, devotion, and the like.

भगवद्भक्तिज्ञानवैराग्यपूर्वकं च कर्म कर्तव्यम्।

bhagavadbhaktijñānavairāgyapūrvakaṁ ca karma kartavyam।

[भगवत्-भक्ति-ज्ञान-वैराग्य-पूर्वकम् (bhagavat-bhakti-jñāna-vairāgya-pūrvakam) - preceded by devotion to the Lord, knowledge, and detachment; च (ca) - and; कर्म (karma) - action; कर्तव्यम् (kartavyam) - is to be performed;]

And action is to be performed after devotion to the Lord, knowledge, and detachment.

“इष्टापूर्तं मन्यमाना वरिष्ठं नान्यच्छ्रेयो वेदयन्ते प्रमूढाः। नाकस्य पृष्ठे ते सुकृतेऽनुभूत्वा इमं लोकं हीनतरं वा विशन्ति॥” - आथर्वणोपनिषत् १/२/१०

“iṣṭāpūrtaṁ manyamānā variṣṭhaṁ nānyacchrēyō vēdayantē pramūḍhāḥ। nākasya pr̥ṣṭhē tē sukr̥tē’nubhūtvā imaṁ lōkaṁ hīnataraṁ vā viśanti॥” - ātharvaṇōpaniṣat 1/2/10

[इष्टापूर्तं (iṣṭāpūrtaṁ) - sacrificial rites and charitable works; मन्यमाना (manyamānā) - regarding; वरिष्ठं (variṣṭhaṁ) - as the highest; न + अन्यत् + श्रेयः (na + anyat + śrēyaḥ) - no other higher good; वेदयन्ते (vēdayantē) - recognize; प्रमूढाः (pramūḍhāḥ) - the utterly deluded; नाकस्य (nākasya) - of heaven; पृष्ठे (pr̥ṣṭhē) - on the summit; ते (tē) - they; सुकृते (sukr̥tē) - won by good action; अनुभूत्वा (anubhūtvā) - having enjoyed; इमं (imaṁ) - this; लोकं (lōkaṁ) - world; हीनतरं (hīnataraṁ) - a still lower one; वा (vā) - or; विशन्ति (viśanti) - enter;]

“The utterly deluded, regarding sacrificial rites and charitable works as the highest, recognize no other higher good. Having enjoyed their reward on heaven’s summit, won by good action, they enter this world or one still lower.” — Ātharvaṇopaniṣat 1/2/10

“नैष्कर्म्यमप्यच्युतभाववर्जितं न शोभते ज्ञानमलं निरञ्जनम्। कुतः पुनः शश्वदभद्रमीश्वरे नचार्पितं कर्म यदप्यकारणम्॥” - भागवतम् १/५/१२

“naiṣkarmyamapyacyutabhāvavarjitaṁ na śōbhatē jñānamalaṁ nirañjanam। kutaḥ punaḥ śaśvadabhadramīśvarē nacārpitaṁ karma yadapyakāraṇam॥” - bhāgavatam 1/5/12

[नैष्कर्म्यम् (naiṣkarmyam) - characterized by freedom from action; अपि (api) - even; अच्युत-भाव-वर्जितम् (acyuta-bhāva-varjitam) - devoid of devotion to Acyuta; न (na) - does not; शोभते (śōbhatē) - shine; ज्ञानम् (jñānam) - knowledge; अलम् (alam) - entirely; निरञ्जनम् (nirañjanam) - unstained; कुतः पुनः (kutaḥ punaḥ) - how much less; शश्वत् (śaśvat) - always; अभद्रम् (abhadram) - inauspicious; ईश्वरे (īśvarē) - to the Lord; न + च + अर्पितम् (na + ca + arpitam) - and not offered; कर्म (karma) - action; यत् (yat) - which; अपि (api) - even; अकारणम् (akāraṇam) - without motive;]

Even knowledge characterized by freedom from action, though entirely unstained, does not shine when devoid of devotion to Acyuta. How much less does action that is always inauspicious and not offered to the Lord, even if performed without motive? — Bhāgavatam 1/5/12

“यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्। स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः॥” - भगवद्गीता १८/४६

“yataḥ pravr̥ttirbhūtānāṁ yēna sarvamidaṁ tatam। svakarmaṇā tamabhyarcya siddhiṁ vindati mānavaḥ॥” - bhagavadgītā 18/46

[यतः (yataḥ) - from whom; प्रवृत्तिः (pravr̥ttiḥ) - origination; भूतानाम् (bhūtānām) - of beings; येन (yēna) - by whom; सर्वम् (sarvam) - all; इदम् (idam) - this; ततम् (tatam) - is pervaded; स्व-कर्मणा (sva-karmaṇā) - through his own action; तम् (tam) - him; अभ्यर्च्य (abhyarcya) - having worshipped; सिद्धिम् (siddhim) - perfection; विन्दति (vindati) - attains; मानवः (mānavaḥ) - a human being;]

“A human being attains perfection by worshipping through his own action him from whom beings originate and by whom all this is pervaded.” — Bhagavadgītā 18/46

“त्रैविद्या मां सोमपाः पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते। ते पुण्यमासाद्य सुरेन्द्रलोकमश्नन्ति दिव्यान् दिवि देवभोगान्॥” - भगवद्गीता ९/२०

“traividyā māṁ sōmapāḥ pūtapāpā yajñairiṣṭvā svargatiṁ prārthayantē। tē puṇyamāsādya surēndralōkamaśnanti divyān divi dēvabhōgān॥” - bhagavadgītā 9/20

[त्रैविद्याः (traividyāḥ) - knowers of the three Vedas; माम् (mām) - me; सोम-पाः (sōma-pāḥ) - drinkers of Soma; पूत-पापाः (pūta-pāpāḥ) - purified of sins; यज्ञैः (yajñaiḥ) - with sacrifices; इष्ट्वा (iṣṭvā) - having worshipped; स्वर्ग-गतिम् (svarga-gatim) - the heavenly destination; प्रार्थयन्ते (prārthayantē) - seek; ते (tē) - they; पुण्यम् (puṇyam) - holy; आसाद्य (āsādya) - having attained; सुरेन्द्र-लोकम् (surēndra-lōkam) - the world of the lord of the gods; अश्नन्ति (aśnanti) - enjoy; दिव्यान् (divyān) - divine; दिवि (divi) - in heaven; देव-भोगान् (dēva-bhōgān) - enjoyments of the gods;]

The knowers of the three Vedas, drinkers of Soma and purified of sins, having worshipped me with sacrifices, seek the heavenly destination. Having attained the holy world of the lord of the gods, they enjoy in heaven the divine enjoyments of the gods. — Bhagavad Gītā 9/20

“मयि सर्वाणि कर्माणि सन्न्यस्याध्यात्मचेतसा। निराशीर्निर्ममो भूत्वा युद्ध्यस्व विगतज्वरः॥ ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः। श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः॥ ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्। सर्वज्ञानविमूढांस्तान् विद्धि नष्टानचेतसः॥” - भगवद्गीता ३/३०-३२

“mayi sarvāṇi karmāṇi sannyasyādhyātmacētasā। nirāśīrnirmamō bhūtvā yuddhyasva vigatajvaraḥ॥ yē mē matamidaṁ nityamanutiṣṭhanti mānavāḥ। śraddhāvantō’nasūyantō mucyantē tē’pi karmabhiḥ॥ yē tvētadabhyasūyantō nānutiṣṭhanti mē matam। sarvajñānavimūḍhāṁstān viddhi naṣṭānacētasaḥ॥” - bhagavadgītā 3/30-32

[मयि (mayi) - to me; सर्वाणि (sarvāṇi) - all; कर्माणि (karmāṇi) - actions; सन्न्यस्य (sannyasya) - having consigned; अध्यात्म + चेतसा (adhyātma + cētasā) - with a mind directed toward the Self; निराशीः (nirāśīḥ) - free from expectation; निर्ममः (nirmamaḥ) - free from possessiveness; भूत्वा (bhūtvā) - having become; युद्ध्यस्व (yuddhyasva) - fight; विगत + ज्वरः (vigata + jvaraḥ) - free from anguish; ये (yē) - those who; मे (mē) - my; मतम् (matam) - teaching; इदम् (idam) - this; नित्यम् (nityam) - constantly; अनुतिष्ठन्ति (anutiṣṭhanti) - follow; मानवाः (mānavāḥ) - human beings; श्रद्धावन्तः (śraddhāvantaḥ) - endowed with faith; अनसूयन्तः (anasūyantaḥ) - not finding fault; मुच्यन्ते (mucyantē) - are freed; ते (tē) - they; अपि (api) - also; कर्मभिः (karmabhiḥ) - from actions; ये (yē) - those who; तु (tu) - but; एतत् (ētat) - this; अभ्यसूयन्तः (abhyasūyantaḥ) - finding fault with; न (na) - do not; अनुतिष्ठन्ति (anutiṣṭhanti) - follow; मे (mē) - my; मतम् (matam) - teaching; सर्व + ज्ञान + विमूढान् (sarva + jñāna + vimūḍhān) - utterly deluded regarding all knowledge; तान् (tān) - those people; विद्धि (viddhi) - know; नष्टान् (naṣṭān) - to be ruined; अचेतसः (acētasaḥ) - devoid of discernment;]

“Consigning all actions to me, with a mind directed toward the Self, become free from expectation and possessiveness, and fight without anguish. Those human beings who constantly follow this teaching of mine, endowed with faith and not finding fault, are also freed from actions. But those who, finding fault with this teaching, do not follow my teaching—know those people, devoid of discernment and utterly deluded regarding all knowledge, to be ruined.” — Bhagavadgītā 3/30-32

“तपस्विनो दानपरा यशस्विनो मनस्विनो मन्त्रविदः सुमङ्गलाः। क्षेमं न विन्दन्ति विना यदर्पणं तस्मै सुभद्रश्रवसे नमोनमः॥” - भागवतम् २/४/१६

“tapasvinō dānaparā yaśasvinō manasvinō mantravidaḥ sumaṅgalāḥ। kṣēmaṁ na vindanti vinā yadarpaṇaṁ tasmai subhadraśravasē namōnamaḥ॥” - bhāgavatam 2/4/16

[तपस्विनः (tapasvinaḥ) - ascetics; दानपराः (dānaparāḥ) - those devoted to giving; यशस्विनः (yaśasvinaḥ) - the renowned; मनस्विनः (manasvinaḥ) - the high-minded; मन्त्रविदः (mantravidaḥ) - knowers of mantras; सुमङ्गलाः (sumaṅgalāḥ) - those possessed of great auspiciousness; क्षेमम् (kṣēmam) - well-being; न (na) - do not; विन्दन्ति (vindanti) - attain; विना (vinā) - without; यत् + अर्पणम् (yat + arpaṇam) - dedication to whom; तस्मै (tasmai) - to Him; सु-भद्र-श्रवसे (su-bhadra-śravasē) - of supremely auspicious renown; नमः + नमः (namaḥ + namaḥ) - obeisance again and again;]

Ascetics, those devoted to giving, the renowned, the high-minded, knowers of mantras, and those possessed of great auspiciousness do not attain well-being without dedication to Him. To Him, of supremely auspicious renown, obeisance again and again. — Bhāgavatam 2/4/16

“एष उ एव दाश्वान्य एवं वेद”, “यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवति” - छान्दोग्योपनिषत् १/१/८

“ēṣa u ēva dāśvānya ēvaṁ vēda”, “yadēva vidyayā karōti śraddhayōpaniṣadā tadēva vīryavattaraṁ bhavati” - chāndōgyōpaniṣat 1/1/8

[एषः (ēṣaḥ) - this one; उ (u) - indeed; एव (ēva) - alone; दाश्वान् (dāśvān) - an offerer; यः (yaḥ) - who; एवम् (ēvam) - thus; वेद (vēda) - knows; यत् + एव (yat + ēva) - whatever precisely; विद्यया (vidyayā) - with knowledge; करोति (karōti) - one does; श्रद्धया (śraddhayā) - with faith; उपनिषदा (upaniṣadā) - with upaniṣadic contemplation; तत् + एव (tat + ēva) - that alone; वीर्यवत्तरम् (vīryavattaram) - more potent; भवति (bhavati) - becomes;]

“This one alone is indeed an offerer—the one who knows thus. Whatever one does with knowledge, with faith, and with upaniṣadic contemplation, that alone becomes more potent.” — Chāndogya Upaniṣad 1/1/8

“परं भावमजानन्तो मम भूतमहेश्वरम्।मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः॥” - भगवद्गीता ९/११-१२

“paraṁ bhāvamajānantō mama bhūtamahēśvaram।mōghāśā mōghakarmāṇō mōghajñānā vicētasaḥ॥” - bhagavadgītā 9/11-12

[परम् (param) - higher; भावम् (bhāvam) - nature; अजानन्तः (ajānantaḥ) - not knowing; मम (mama) - my; भूत-महा-ईश्वरम् (bhūta-mahā-īśvaram) - the great Lord of beings; मोघ-आशाः (mōgha-āśāḥ) - whose hopes are futile; मोघ-कर्माणः (mōgha-karmāṇaḥ) - whose actions are futile; मोघ-ज्ञानाः (mōgha-jñānāḥ) - whose knowledge is futile; विचेतसः (vicētasaḥ) - devoid of discernment;]

“Not knowing my higher nature as the great Lord of beings, with futile hopes, futile actions, futile knowledge, and no discernment…” — Bhagavad Gītā 9/11-12

“सर्वगुह्यतमं भूयः शृणु मे परमं वचः। इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम्॥ मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु। मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे॥” - भगवद्गीता १८/६४-६५

“sarvaguhyatamaṁ bhūyaḥ śr̥ṇu mē paramaṁ vacaḥ। iṣṭō’si mē dr̥ḍhamiti tatō vakṣyāmi tē hitam॥ manmanā bhava madbhaktō madyājī māṁ namaskuru। māmēvaiṣyasi satyaṁ tē pratijānē priyō’si mē॥” - bhagavadgītā 18/64-65

[सर्वगुह्यतमम् (sarvaguhyatamam) - most secret of all; भूयः (bhūyaḥ) - again; शृणु (śr̥ṇu) - hear; मे (mē) - from me; परमम् (paramam) - supreme; वचः (vacaḥ) - word; इष्टः + असि (iṣṭaḥ + asi) - you are beloved; मे (mē) - by me; दृढम् (dr̥ḍham) - deeply; इति (iti) - thus; ततः (tataḥ) - therefore; वक्ष्यामि (vakṣyāmi) - I shall tell; ते (tē) - you; हितम् (hitam) - what is beneficial; मन्मनाः (manmanāḥ) - one whose mind is on me; भव (bhava) - be; मद्भक्तः (madbhaktaḥ) - my devotee; मद्याजी (madyājī) - one who sacrifices to me; माम् (mām) - to me; नमस्कुरु (namaskuru) - bow; माम् + एव (mām + ēva) - to me alone; एष्यसि (ēṣyasi) - you will come; सत्यम् (satyam) - truly; ते (tē) - to you; प्रतिजाने (pratijānē) - I promise; प्रियः + असि (priyaḥ + asi) - you are dear; मे (mē) - to me;]

“Hear again from me the supreme word, the most secret of all. You are deeply beloved by me; therefore I shall tell you what is beneficial to you. Let your mind be on me; be my devotee; be one who sacrifices to me; bow to me. You will come to me alone. I truly promise you: you are dear to me.” — Bhagavadgītā 18/64-65

“विज्ञानमानन्दं ब्रह्म रातिर्दातुः परायणम्। तिष्ठमानस्य तद्विदः” - बृहदारण्यकोपनिषत् ५/९/३४

“vijñānamānandaṁ brahma rātirdātuḥ parāyaṇam। tiṣṭhamānasya tadvidaḥ” - br̥hadāraṇyakōpaniṣat 5/9/34

[विज्ञानम् (vijñānam) - knowledge; आनन्दम् (ānandam) - bliss; ब्रह्म (brahma) - Brahman; रातिः (rātiḥ) - reward; दातुः (dātuḥ) - of the giver; परायणम् (parāyaṇam) - supreme goal; तिष्ठमानस्य (tiṣṭhamānasya) - of the one who abides; तत्-विदः (tat-vidaḥ) - of the one who knows that;]

“Brahman is knowledge and bliss, the reward of the giver and the supreme goal of the one who abides and knows it.” — Bṛhadāraṇyakopaniṣad 5/9/34

इत्यादिश्रुतिस्मृतिभ्यः।

ityādiśrutismr̥tibhyaḥ।

[इति-आदि (iti-ādi) - beginning with this; श्रुति-स्मृतिभ्यः (śruti-smr̥tibhyaḥ) - from Śruti and Smṛti texts;]

From Śruti and Smṛti texts beginning with this.