udaka śānti, also known as puṇyāha vāchanaṃ, is a Vedic rite in which water is sanctified through mantra and then used for peace, purification, and blessing. udaka means water; śānti means peace, pacification, and the removal of disturbance. Together the name points to a practice where water becomes the visible carrier of blessing, protection, and auspicious order.

This recitation is commonly used to purify or sanctify a place and household. It is heard during gṛha pravēśa when entering a new home, after the birth of a child, after a death in the family, during upanayanam, vivāha, and on other occasions when the home, family, or ritual space needs to be made inwardly and outwardly fit for sacred action.

udaka śānti (puṇyāha vāchanaṃ)

1.0 kalaśa pratiṣṭhāpana prayōga mantrāḥ
brahma̍jajñā̠na-mpra̍tha̠ma-mpu̠rastā̠-dvisī̍ma̠ta-ssu̠ruchō̍ vē̠na ā̍vaḥ ।
sa bu̠dhniyā̍ upa̠mā a̍sya vi̠ṣṭhā-ssa̠taścha̠ yōni̠-masa̍taścha̠ viva̍ḥ ।

nākē̍ supa̠rṇa mupa̠ya-tpata̍ntagṃ hṛ̠dā vēna̍ntō a̠bhyacha̍kṣa-tatvā ।
hira̍ṇyapakṣa̠ṃ varu̍ṇasya dū̠taṃ ya̠masya̠ yōnau̍ śaku̠na-mbhu̍ra̠ṇyum ।

āpyā̍yasva̠ samē̍tu tē vi̠śvata̍-ssōma̠ vṛṣṇi̍yam । bhavā̠ vāja̍sya saṅga̠thē ।
yō ru̠drō a̠gnau yō a̠phsu ya ōṣa̍dhīṣu̠ yō ru̠drō viśvā̠
bhuva̍nā-''vi̠vēśa̠ tasmai̍ ru̠drāya̠ namō̍ astu । 1 (apa upaspṛśya)

i̠daṃ viṣṇu̠ rvicha̍kramē trē̠dhā nida̍dhē pa̠dam । samū̍ḍhamasya pāgṃ su̠rē ।
indra̠ṃ viśvā̍ avīvṛdhan-thsamu̠dravya̍chasa̠-ṅgira̍ḥ ।
ra̠thīta̍magṃ rathī̠nāṃ vājā̍nā̠gṃ̠ satpa̍ti̠-mpati̎m ।
āpō̠ vā i̠daṃgṃ sarva̠ṃ viśvā̍ bhū̠tānyāpa̍ḥ prā̠ṇā vā āpa̍ḥ pa̠śava̠ āpō-'nna̠māpō-'mṛ̍ta̠māpa̍-ssa̠mrāḍāpō̍ vi̠rāḍāpa̍-ssva̠rāḍāpa̠-śChandā̠g̠śyāpō̠ jyōtī̠g̠ṣyāpō̠ yajū̠g̠ṣyāpa̍-ssa̠tyamāpa̠-ssarvā̍ dē̠vatā̠ āpō̠ bhūrbhuva̠ssuva̠rāpa̠ ōm । 2

a̠paḥ praṇa̍yati । śra̠ddhā vā āpa̍ḥ । śra̠ddhāmē̠vārabhya̍ pra̠ṇīya̠ pracha̍rati ।
a̠paḥ praṇa̍yati ।
ya̠jñō vā āpa̍ḥ । ya̠jñamē̠vārabhya̍ pra̠ṇīya̠ pracha̍rati । a̠paḥ praṇa̍yati ।
vajrō̠ vā āpa̍ḥ । vajra̍mē̠va bhrātṛ̍vyēbhyaḥ pra̠hṛtya̍ pra̠ṇīya̠ pracha̍rati ।
a̠paḥ praṇa̍yati ।
āpō̠ vai ra̍kṣō̠ghnīḥ । rakṣa̍sā̠mapa̍hatyai । a̠paḥ praṇa̍yati ।
āpō̠ vai dē̠vānā̎-mpri̠ya-ndhāma̍ । dē̠vānā̍mē̠va pri̠ya-ndhāma̍ pra̠ṇīya̠ pracha̍rati । a̠paḥ praṇa̍yati ।
āpō̠ vai sarvā̍ dē̠vatā̎ḥ । dē̠vatā̍ ē̠vārabhya̍ pra̠ṇīya̠ pracha̍rati ।
a̠paḥ praṇa̍yati ।
āpō̠ vai śā̠ntāḥ । śā̠ntābhi̍rē̠vāsya̠ śuchagṃ̍ śamayati । dē̠vō va̍ḥ
savi̠tō-tpu̍nā̠tva-chChi̍drēṇa pa̠vitrē̍ṇa̠ vasō̠ssūrya̍sya ra̠śmibhi̍ḥ ॥ 3

Translation (bhāvārtha):
The opening establishes the kalaśa as a sacred vessel rather than an ordinary container. Brahman, Soma, Rudra, Vishnu, Indra, Savitri, and the divine waters are invoked so that cosmic order, healing, strength, nourishment, and purification enter the water. The mantras then make a series of identifications: the waters are all this world, all beings, breath, cattle, food, immortality, sovereignty, light, mantra, truth, all deities, and the three worlds. When the priest brings the waters forward, he is said to bring forward faith, sacrifice, protective force, the gods' beloved seat, all deities, and peace. Through those peaceful waters, sorrow, impurity, and harmful influences are pacified, and Savitri is asked to purify with an unbroken purifier and the rays of the sun.

1.1 vēdārambhē sarvasādhāraṇyēna japyāḥ mantrāḥ
ō-mbhūḥ tathsa̍vi̠tu-rvarē̎ṇyam । ō-mbhuva̍ḥ bhargō̍ dē̠vasya̍ dhīmahi । ōgṃ suva̍ḥ dhiyō̠ yōna̍ḥ prachō̠dayā̎t ।
ō-mbhūḥ tathsa̍vi̠tu-rvarē̎ṇyam । bhargō̍ dē̠vasya̍ dhīmahi । ō-mbhuvaḥ dhiyō̠ yōna̍ḥ prachō̠dayā̎t ।

ōgṃ suva̍ḥ tathsa̍vi̠tu-rvarē̎ṇyaṃ̠ bhargō̍ dē̠vasya̍ dhīmahi । dhiyō̠ yōna̍ḥ prachō̠dayā̎t । ōṃ śānti̠-śśānti̠-śśānti̍ḥ ।

Translation (bhāvārtha):
The recitation begins with the Gayatri-based invocation of Savitri across the three planes: earth, mid-region, and heaven. The worshipper contemplates the excellent, purifying radiance of the divine source and prays that this light guide the intellects of all who participate. This is not merely an auspicious opening; it prepares the inner instrument. Before the rite asks for protection, prosperity, longevity, or purification, it asks that thought itself be illumined and made fit for sacred action. The triple śāntiḥ seals the opening by seeking peace from disturbances in the body and surroundings, from subtle or mental causes, and from divine or cosmic causes beyond ordinary control.

1.2 vēdādayaḥ
a̠gnimī̎ḻē pu̠rōhi̍taṃ-ya̠jñasya̍
dē̠vamṛ̠tvija̎m । hōtā̎raṃ ratna̠ dhāta̍mam ।
i̠ṣē tvō̠rjētvā̍ vā̠yava̍ssthō pā̠yava̍stha dē̠vō va̍ssavi̠tā prārpa̍yatu̠ śrēṣṭha̍tamāya̠ karma̍ṇē ।
agna̠ āyā̍hi vī̠tayē̍ gṛṇā̠nō ha̠vyadā̍tayē । nihōtā̍ sathsi ba̠r̠hiṣi̍ ।

śannō̍ dē̠vīra̠bhiṣṭa̍ya̠ āpō̍ bhavantu pī̠tayē̎ । śaṃ yōra̠bhisra̍vantu naḥ ॥ 1 (1) ॥

Translation (bhāvārtha):
This section places Udaka Shanti under the authority of the Vedas by invoking representative beginnings: Agni as the priest and carrier of offerings, the Yajurvedic formulas for nourishment and strength, the life-moving powers of Vayu, Savitri as the divine impeller, and the waters as sources of drinking, blessing, and peace. Agni is asked to come joyfully to the offering and to sit as the priest on the sacred seat. The waters are asked to flow for wellbeing. In meaning, the rite is gathering the Vedic foundations of fire, offering, nourishment, breath, divine prompting, and water before entering the more specialized protective and sanctifying sequences.

1.3 rakṣōghnaṃ
kṛ̠ṇu̠ṣva pāja̠ḥ prasi̍ti̠nna pṛ̠thvīṃ yā̠hi rājē̠ vāma̍vā̠gṃ̠ ibhē̍na । tṛ̠ṣvīmanu̠ prasi̍tiṃ-drūṇā̠nō-'stā̍-'si̠ viddhya̍ ra̠kṣasa̠ stapi̍ṣṭhaiḥ । tava̍ bhra̠māsa̍ āśu̠yā pa̍taṃ̠ tyanu̍spṛśa-dhṛṣa̠tā śōśu̍chānaḥ । tapūg̍ṣyagnē ju̠hvā̍ pataṃ̠-gānasa̍nditō̠ visṛ̍ja̠ viṣva̍ gu̠lkāḥ । prati̠spaśō̠ visṛ̍ja̠-tūrṇi̍tamō̠ bhavā̍ pā̠yurvi̠śō a̠syā ada̍bdhaḥ ॥ 2 ॥

yōnō̍ dū̠rē a̠ghaśagṃ̍sō̠yō antyagnē̠ māki̍ṣṭē̠ vyathi̠rā da̍dhar​ṣīt । uda̍gnē tiṣṭha̠ pratyā ta̍nuṣva̠nya̍mitrāgṃ̍ ōṣatā-ttigmahētē । yō nō̠ arā̍tigṃ samidhāna cha̠krē nī̠chā tandha̍kṣyata̠ sanna śuṣka̎m । ū̠rdhvō bha̍va̠ prati̍ vi̠dhyā-dhya̠smadā̠ viṣkṛ̍ṇuṣva̠ daivyā̎nyagnē । ava̍sthi̠rā ta̍nuhi yātu̠ jūnā̎-ñjā̠mimajā̍miṃ̠ pramṛ̍ṇīhi̠ śatrūn̍ ॥ 3 ॥

satē̍ jānāti suma̠tiṃ ya̍ viṣṭha̠ya īva̍tē̠ brahma̍ṇē gā̠tumaira̍t । viśvā̎nyasmai su̠dinā̍ni rā̠yō dyu̠mnānya̠ryō vidurō̍ a̠bhidyau̎t । sēda̍gnē astu su̠bhaga̍ ssu̠dānu̠-ryastvā̠ nityē̍na ha̠viṣā̠ ya u̠kthaiḥ । piprī̍ṣati̠ sva āyu̍ṣi durō̠ṇē viśvēda̍smai su̠dinā̠-sā-'sa̍di̠ṣṭiḥ । archā̍mitē suma̠ti-ṅghōṣya̠rvākh-santē̍ vā̠ vātā̍ jaratā mi̠yaṅgīḥ ॥ 4 ॥

svaśvā̎stvā su̠rathā̍ marjayē-mā̠smē kṣa̠trāṇi̍ dhārayē̠ra-nu̠dyūn । i̠ha tvā̠ bhūryā cha̍rē̠dupa̠tma-ndōṣā̍vasta-rdīdi̠vāgṃ sa̠manu̠dyūn । krīḍa̍ntastvā su̠mana̍sa ssapēmā̠bhi dyu̠mnā ta̍sthi̠vāgṃsō̠ janā̍nām ।
yastvā̠ svaśva̍ssuhira̠ṇyō a̍gna upa̠yāti̠ vasu̍matā̠ rathē̍na । tasya̍ trā̠tā bha̍vasi̠ tasya̠ sakhā̠ yasta̍ āti̠thya mā̍nu̠ṣag jujō̍ṣat ॥ 5 ॥

ma̠hōru̍jāmi ba̠ndhutā̠ vachō̍ bhi̠stanmā̍ pi̠turgōta̍mā̠da nvi̍yāya । tvannō̍ a̠sya vacha̍sa-śchikiddhi̠ hōta̍ryaviṣṭha sukratō̠ damū̍nāḥ । asva̍pna jasta̠raṇa̍ya ssu̠śēvā̠ ata̍ndrāsō-'vṛ̠kā aśra̍miṣṭhāḥ । tē pā̠yava̍-ssa̠dhriya̍ñchō ni̠ṣadyāgnē̠ tava̍ naḥ pāntvamūra । yē pā̠yavō̍ māmatē̠ya-ntē̍ agnē̠ paśya̍ntō a̠ndha-ndu̍ri̠tāda ra̍kṣann ।
ra̠rakṣa̠ tān-thsu̠kṛtō̍ vi̠śvavē̍dā̠ diphsa̍nta̠ idri̠pavō̠ nāha̍ dēbhuḥ ॥ 6 ॥

tvayā̍ va̠yagṃ sa̍dha̠nya̍-stvōtā̠ stava̠ praṇī̎tya śyāma̠ vājān̍ । u̠bhāśagṃ sā̍ sūdaya satyatā tē-'nuṣṭhu̠yā kṛ̍ṇuhya-hrayāṇa ।
a̠yā tē̍ agnē sa̠midhā̍ vidhēma̠ prati̠stōmagṃ̍ śa̠syamā̍na-ṅgṛbhāya । dahā̠śasō̍ ra̠kṣasa̍ḥ pā̠hya̍smā-ndru̠hō ni̠dō mi̍tramahō ava̠dyāt । ra̠kṣō̠haṇaṃ̍ ँvā̠jina̠māji̍ gharmi mi̠tra-mprathi̍ṣṭha̠ mupa̍yāmi̠ śarma̍ । śiśā̍nō a̠gniḥ kratu̍bhi̠ ssami̍ddha̠-ssanō̠ divā̠ sa ri̠ṣaḥ
pā̍tu̠ nakta̎m ॥ 7 ॥
vijyōti̍ṣā bṛha̠tā bhā̎tya̠gni rā̠vi-rviśvā̍ni kṛṇutē mahi̠tvā । prādē̍vīrmā̠yā ssa̍hatē du̠rēvā̠ śśiśī̍tē̠ śṛṅgē̠ rakṣa̍sē vi̠nikṣē̎ ।
u̠tasvā̠nāsō̍ di̠viṣa̍ntva̠gnē sti̠gmāyu̍dhā̠ rakṣa̍sē̠ hanta̠ vā u̍ ।
madē̍ chidasya̠ praru̍janti̠ bhāmā̠ nava̍rantē pari̠bādhō̠ adē̍vīḥ ॥ 8 (2) ॥

Translation (bhāvārtha):
Agni is invoked as a vigilant protector whose flames move through earth and space, burning and scattering harmful forces before they reach the ritual field. The mantras ask Agni to stand up, stretch out his power, pierce hostile forces, consume what is dry and harmful, and drive away both open enemies and hidden disturbances. Agni is also asked to protect the worshippers day and night through sleepless guardians, to keep them from sin and injury, and to become a refuge. The deeper movement is twofold: external harm is warded off, and inner disturbances such as anger, negligence, confusion, and destructive speech are also offered into the purifying fire so that the house can become a place of protected peace.

1.4 indra sūktaṃ
indraṃ̍ ँvō vi̠śvata̠spari̠ havā̍mahē̠ janē̎bhyaḥ । a̠smāka̍mastu̠ kēva̍laḥ । indra̠-nnarō̍ nē̠madhi̍tā havantē̠ yatpāryā̍ yu̠naja̍tē̠ dhiya̠stāḥ । śūrō̠ nṛṣā̍tā̠ śava̍saśchakā̠ na ā gōma̍ti vra̠jē bha̍jā̠ tvannaḥ̍ । i̠ndri̠yāṇi̍ śatakratō̠ yā tē̠ janē̍ṣu pa̠ñchasu̍ । indra̠ tāni̍ ta̠ ā vṛ̍ṇē । anu̍tē dāyi ma̠ha i̍ndri̠yāya̍ sa̠trātē̠ viśva̠manu̍ vṛtra̠hatyē̎ ॥ 9 ॥

anu̍ kṣa̠tramanu̠ sahō̍ yaja̠trēndra̍ dē̠vēbhi̠ranu̍ tē nṛ̠ṣahyē̎ । āyasmi̎m-thsa̠ptavā̍sa̠vā stiṣṭha̍nti svā̠ruhō̍ yathā ।
ṛṣi̍r​ha dīrgha̠ śrutta̍ma̠ indra̍sya gha̠rmō ati̍thiḥ । ā̠māsu̍ pa̠kvamaira̍ya̠ ā sūryagṃ̍ rōhayō di̠vi । gha̠rmanna sāma̍ntapatā suvṛ̠ktibhi̠-rjuṣṭaṃ̠ girva̍ṇa sē̠gira̍ḥ । indra̠mi-dgā̠thinō̍ bṛ̠hadindra̍ ma̠rkēbhi̍ ra̠rkiṇa̍ḥ । indraṃ̠ ँvāṇī̍ranūṣata ॥ 10 ॥

gāya̍ntitvā gāya̠triṇōrchaṃ̍ tya̠rka ma̠rkiṇa̍ḥ । bra̠hmāṇa̍stvā śatakrata̠-vudva̠gṃ̠ śami̍va yē mirē । a̠gṃ̠hō̠muchē̠ prabha̍rēmā manī̠ṣā mō̍ṣiṣṭha̠-dāvnē̍ suma̠ti-ṅgṛ̍ṇā̠nāḥ ।
i̠dami̍ndra̠ prati̍ ha̠vya-ṅgṛ̍bhāya sa̠tyāssa̍ntu̠ yaja̍mānasya̠ kāmā̎ḥ । vi̠vēṣa̠yanmā̍ dhi̠ṣaṇā̍ ja̠jāna̠ stavai̍ pu̠rā pāryā̠dindra̠ mahna̍ḥ । agṃha̍sō̠ yatra̍ pī̠para̠dyathā̍ nō nā̠vēva̠ yānta̍ mu̠bhayē̍ havantē ॥ 11 ॥

prasa̠mrāja̍-mpratha̠ma ma̍dhva̠-rāṇā̍magṃ hō̠ muchaṃ̍ ँvṛṣa̠bhaṃ ya̠jñiyā̍nām ।
a̠pānna-pā̍tamaśvinā̠ haya̍nta ma̠sminna̍ra indri̠ya-ndha̍tta̠mōja̍ḥ । vina̍ indra̠ mṛdhō̍ jahi nī̠ chā ya̍chCha pṛtanya̠taḥ । a̠dha̠spa̠da-ntamī̎-ṅkṛdhi̠ yō a̠smāgṃ a̍bhi̠dāsa̍ti ।
indra̍kṣa̠trama̠bhi vā̠mamōjō 'jā̍yathā vṛṣabha chara.ṣaṇī̠nām । apā̍nudō̠ jana̍mamitra̠ yanta̍ mu̠ru-ndē̠vēbhyō̍ akṛṇōru lō̠kam ।
mṛ̠gō na bhī̠maḥ ku̍cha̠rō gi̍ri̠ṣṭhāḥ pa̍rā̠vata̠ āja̍gāmā̠-para̍syāḥ ॥ 12 ॥

sṛ̠kagṃ sa̠gṃ̠ śāya̍ pa̠vimi̍ndra ti̠gmaṃ viśatrū̎-ntāḍi̠ vimṛdhō̍ nudasva ।
viśatrū̠n̠. vimṛdhō̍nuda̠ vivṛ̠trasya̠ hanū̍ ruja । vima̠nyumi̍ndra bhāmi̠tō̍ 'mitra̍syābhi̠ dāsa̍taḥ ।
trā̠tāra̠mindra̍ mavi̠tāra̠ mindra̠gṃ̠ havē̍ havē su̠hava̠gṃ̠ śūra̠mindra̎m ।
hu̠vē nu śa̠kra-mpu̍ruhū̠ta mindragg̍ sva̠sti nō̍ ma̠ghavā̍ dhā̠tvindra̍ḥ ॥ 13 ॥

mā tē̍ a̠syāgṃ sa̍hasāva̠-npari̍ṣṭā va̠ghāya̍ bhūma harivaḥ parā̠dai ।
trāya̍svanō 'vṛ̠kēbhi̠-rvarū̍thai̠ stava̍ pri̠yāsa̍ ssū̠riṣu̍ syāma । ana̍vastē̠ ratha̠maśvā̍ya takṣa̠n-tvaṣṭā̠ vajraṃ̍ puruhūta dyu̠manta̎m ।
bra̠hmāṇa̠ indraṃ̍ ma̠haya̍ntō a̠rkairava̍rdhaya̠-nnaha̍yē̠ hanta̠ vā u̍ ।
vṛṣṇē̠ yattē̠ vṛṣa̍ṇō a̠rkamarchā̠ nindra̠ grāvā̍ṇō̠ adi̍ti-ssa̠jōṣā̎ḥ ।
a̠na̠śvāsō̠ yē pa̠vayō̍-'ra̠thā indrē̍ṣitā a̠bhyava̍rta-nta̠dasyūn̍ ॥ 14 (3) ॥
(tai. ara. 6.1.9; tai. saṃ. 1.4.41.1; tai. saṃ. 1.4.42.1)

yata̍ indra̠ bhayā̍mahē̠ tatō̍ nō̠ abha̍ya-ṅkṛdhi ।
magha̍van chCha̠gdhi tava̠ tanna̍ ū̠tayē̠ vidviṣō̠ vimṛdhō̍ jahi । sva̠sti̠dā vi̠śaspati̍-rvṛtra̠hā vimṛdhō̍ va̠śī । vṛṣēndra̍ḥ pu̠ra ē̍tu na ssvasti̠dā a̍bhaya-ṅka̠raḥ ॥ 15a ॥

ma̠hāgṃ indrō̠ vajra̍ bāhu ṣṣōḍa̠śī śarma̍ yachChatu । sva̠sti nō̍ ma̠ghavā̍ karōtu̠ hantu̍ pā̠pmānaṃ̠ yō̎-'smā-ndvēṣṭi̍ । sa̠jōṣā̍ indra̠ saga̍ṇō ma̠rudbhi̠ ssōmaṃ̍ piba vṛtrahan chChūra vi̠dvān । ja̠hi śatrū̠gṃ̠ rapa̠mṛdhō̍-nuda̠svāthā bha̍ya-ṅkṛṇuhi vi̠śvatō̍ naḥ ॥ 15b (4) ॥

Translation (bhāvārtha):
Indra is praised as the power called from every side for the welfare of the people. He is asked to grant strength, victorious energy, cattle-rich prosperity, and the full use of human capacities. The hymns remember him as the one who breaks obstruction, receives praise, protects the sacrificer, and makes righteous desires fruitful. Later verses ask him to strike down hostility, place enemies beneath the feet, widen the world for the gods, and bring fearlessness from every direction. In Udaka Shanti, this means the sanctified home is not merely quiet; it is strengthened. The prayer seeks courage, resilience, protection from conflict, removal of fear, and the capacity to live dharmically under pressure.

1.5 yē dēvāḥ
yē dē̠vāḥ pu̍ra̠ssadō̠-'gni nē̎trā,
dakṣiṇa̠sadō̍ ya̠manē̎trā,
paśchā̠thsada̍ ssavi̠tṛ nē̎trā,
uttara̠sadō̠ varu̍ṇanētrā,
upari̠ṣadō̠ bṛha̠spati̍ nētrā,
rakṣō̠haṇa̠stē na̍ḥ pāntu̠ tē nō̍-'vantu̠ tēbhyō̠ nama̠stēbhya̠ ssvāhā̠
-'gnayē̍ rakṣō̠ghnē svāhā̍,
ya̠māya̍ savi̠trē ,
varu̍ṇāya̠ bṛha̠spata̍yē̠
duva̍svatē rakṣō̠ghnē svāhā̎ ॥ 16 (5) ॥

Translation (bhāvārtha):
The deities stationed in every direction are invoked as a protective enclosure around the ritual space. Agni leads the front, Yama the south, Savitri the west, Varuna the north, and Brihaspati the region above. Each group is described as destroyers of harmful forces, saluted with reverence, and offered oblation. The meaning is spatial and spiritual at the same time: the house, altar, vessel, participants, and family are placed within a mandala of divine guardianship. No side is left unaddressed. The rite asks that protection be complete, extending before, behind, to either side, above, and by implication throughout the space in which life unfolds.

1.6 yē dēvāḥ (anuṣaṅgaṃ)
yē dē̠vāḥ pu̍ra̠ssadō̠-'gni nē̎trā rakṣō̠haṇa̠stēna̍ḥ pāntu̠ tē nō̍-'vantu̠
tēbhyō̠ nama̠stēbhya̠ ssvāhā̎ । yē dē̠vā da̍kṣiṇa̠sadō̍ ya̠ma nē̎trā rakṣō̠haṇa̠stēna̍ḥ pāntu̠ tē nō̍-'vantu̠
tēbhyō̠ nama̠stēbhya̠ ssvāhā̎ । yē dē̠vāḥ pa̍śchā̠thsada̍ ssavi̠tṛ nē̎trā rakṣō̠haṇa̠stēna̍ḥ pāntu̠ tē nō̍-'vantu̠ tēbhyō̠ nama̠stēbhya̠ ssvāhā̎ । yē dē̠vā u̍ttara̠sadō̠ varu̍ṇanētrā rakṣō̠haṇa̠stēna̍ḥ pāntu̠ tē nō̍-'vantu̠
tēbhyō̠ nama̠stēbhya̠ ssvāhā̎ । yē dē̠vā u̍pari̠ṣadō̠ bṛha̠spati̍ nētrā rakṣō̠haṇa̠stēna̍ḥ pāntu̠ tē nō̍-'vantu̠ tēbhyō̠ nama̠stēbhya̠ ssvāhā̎ । agnayē̍ rakṣō̠ghnē svāhā̎ । ya̠māya̍ rakṣō̠ghnē svāhā̎ । savi̠trē ra̍kṣō̠ghnē svāhā̎ । varu̍ṇāya rakṣō̠ghnē svāhā̎ । bṛha̠spata̍yē̠ duva̍svatē rakṣō̠ghnē svāhā̎ ॥ 16ā (5ā) ॥

Translation (bhāvārtha):
This expanded sequence repeats the directional protection one quarter at a time. Each direction is named, its leading deity is invoked, and the guardians are asked to protect and favor the worshippers. Separate offerings to Agni, Yama, Savitri, Varuna, and Brihaspati make the protection more deliberate and complete. The repetition is important: it turns a general request into a careful sealing of space. In household usage, it ritually marks every side of the home as watched, blessed, and guarded, so that the sanctification is not limited to the altar but extends through the whole dwelling and its surroundings.

1.7 āyuṣkāmēṣṭi mantrāḥ
a̠gnirāyu̍ṣmā̠n​thsa vana̠spati̍bhi̠-rāyu̍ṣmā̠-ntēna̠tvā-''yu̠ṣā-''yu̍ṣmanta-ṅkarōmi̠,
sōma̠ āyu̍ṣmā̠n​thsa ōṣa̍dhībhir,
ya̠jña āyu̍ṣmā̠n​thsa dakṣi̍ṇābhi̠r,
brahmāyu̍ṣma̠tta-dbrā̎hma̠ṇai-rāyu̍ṣmad,
dē̠vā āyu̍ṣmanta̠stē̍ 'mṛtē̠nā yu̍ṣmanta̠stēna̠tvā
-''yu̠ṣā-''yu̍ṣmanta-ṅkarōmi ॥ 17 (6) ॥

Translation (bhāvārtha):
These longevity mantras ask that life be bestowed through multiple channels: Agni, Soma, the sacrifice, sacred knowledge, the gods, progeny, plants, and healing herbs. Long life is not treated as a bare number of years. It is linked with nourishment, ritual order, learning, family continuity, and the living plant world that gives medicine and food. The priest ritually places life-giving power on the beneficiary, asking that the immortal vitality carried by gods, herbs, and sacrifice be joined to the person. For household rites, this is a prayer that the sanctified water support healthy embodied life, continuity of lineage, and strength to complete one's duties.

1.8 āyuṣkāmēṣṭi mantrāḥ (anuṣaṅgaṃ)
a̠gnirāyu̍ṣmā̠n​thsa vana̠spati̍bhi̠ rāyu̍ṣmā̠-ntēna̠tvā ''yu̠ṣā-''yu̍ṣmanta-ṅkarōmi । sōma̠ āyu̍ṣmā̠n​thsa ōṣa̍dhībhi̠rāyu̍ṣmā̠-ntēna̠tvā
-''yu̠ṣā-''yu̍ṣmanta-ṅkarōmi । ya̠jña āyu̍ṣmā̠n​thsa dakṣi̍ṇābhi̠rāyu̍ṣmā̠-ntēna̠tvā
-''yu̠ṣā-''yu̍ṣmanta-ṅkarōmi ।
brahmāyu̍ṣma̠tta-dbrā̎hma̠ṇai-rāyu̍ṣma̠-ttēna̠tvā ''yu̠ṣā-''yu̍ṣmantaṃ
karōmi । dē̠vā āyu̍ṣmanta̠stē̍ 'mṛtē̠-nāyu̍ṣmanta̠stēna̠tvā
-''yu̠ṣā-''yu̍ṣmanta-ṅkarōmi ॥ 17ā(6ā) ॥

Translation (bhāvārtha):
The expanded longevity prayer repeats the earlier intention in a more distributed form. Life is ritually established through Agni, Soma, sacrifice, Brahman, the gods, offering, and the brAhmaNa who preserves and transmits sacred knowledge. The repeated phrase of making the beneficiary long-lived is like a formal application of blessing: life is placed, strengthened, and sealed from several sources. This expansion also shows that longevity depends on right relationship with the sacred order: fire, nourishment, offering, learning, divine grace, and proper completion of ritual all cooperate. The prayer asks not only that life continue, but that it be supported by dharma and sacred nourishment.

1.9 agṃhōmucha mantrāḥ
yā vā̍mindrā varuṇā yata̠vyā̍ ta̠nūstayē̠ mamagṃha̍sō muñchataṃ̠ ,
ँyā vā̍mindrā varuṇā saha̠syā̍, rakṣa̠syā̍, tēja̠syā̍,
ta̠nūstayē̠ mamagṃha̍sō muñchataṃ̠,
ँyō vā̍mindrā varuṇā va̠gnau srāma̠staṃ vā̍ mē̠tēnā va̍yajē̠,
yō vā̍mindrā varuṇā dvi̠pāthsu̍ pa̠śuṣu̠, chatu̍ṣpāthsu,
gō̠ṣṭhē, gṛ̠hē-, ṣva̠phsōṣa̍dhīṣu̠, vana̠spati̍ṣu̠,
srāma̠staṃ vā̍ mē̠tēnā va̍yajē ॥ 18 (7) ॥

Translation (bhāvārtha):
Indra and Varuna are asked to release the worshipper from distress arising in every layer of life: the body, cattle, home, herbs, trees, and the surrounding environment. Indra contributes strength and the capacity to overcome; Varuna contributes order, restraint, and release from binding fault. The prayer does not imagine impurity as only a mental condition. Trouble can touch the body, household, animals, food-sources, plants, and fields. Therefore the rite asks for a comprehensive freeing from harm and constriction. In the context of Udaka Shanti, the sanctified water becomes a medium through which release, protection, and restored order are carried into the living ecology of the home.

1.10 agṃhōmucha mantrāḥ (anuṣaṅgaṃ)
yā vā̍mindrā varuṇā yata̠vyā̍ ta̠nūstayē̠ mamagṃha̍sō muñchatam ।
yā vā̍mindrā varuṇā saha̠syā̍ ta̠nūstayē̠ mamagṃha̍sō muñchatam ।
yā vā̍mindrā varuṇā rakṣa̠syā̍ ta̠nūstayē̠ mamagṃha̍sō muñchatam । yā vā̍mindrā varuṇā tēja̠syā̍ ta̠nūstayē̠ mamagṃha̍sō muñchatam ।
yō vā̍mindrā varuṇā va̠gnau srāma̠staṃ vā̍mē̠ tēnā va̍yajē ।
yō vā̍mindrā varuṇā dvi̠pāthsu̍ pa̠śuṣu̠ srāma̠staṃ vā̍mē̠ tēnā va̍yajē ।
yō vā̍mindrā varuṇā̠ chatu̍ṣpāthsu pa̠śuṣu̠ (chatu̍ṣpāthsu̠)srāma̠staṃ vā̍mē̠ tēnā va̍yajē । yō vā̍mindrā varuṇā gō̠ṣṭhē srāma̠staṃ vā̍mē̠ tēnā va̍yajē ।
yō vā̍mindrā varuṇā gṛ̠hēṣu̠ srāma̠staṃ vā̍mē̠ tēnā va̍yajē ।
yō vā̍mindrā varuṇā̠-'phsu srāma̠staṃ vā̍mē̠ tēnā va̍yajē ।
yō vā̍mindrā varu̠ṇauṣa̍dhīṣu̠ srāma̠staṃ vā̍mē̠ tēnā va̍yajē ।
yō vā̍mindrā varuṇā̠ vana̠spati̍ṣu̠ srāma̠staṃ vā̍mē̠ tēnā va̍yajē ॥ (18ā) (7ā)

Translation (bhāvārtha):
The expanded agṃhōmucha section repeats the request for release in a more detailed and distributed way. It asks Indra and Varuna to free the worshipper from forceful harm, destructive influence, and intense pressure wherever they may lodge: in the person, the house, animals, herbs, trees, and surrounding life. The repetition has ritual force. Each domain is named so that none of the household's supports is left outside the prayer. This is especially appropriate for puṇyāha vāchanaṃ, where sanctification must touch not only the altar but the embodied family, the dwelling, food-sources, health, and the small ecosystem that sustains life.

1.11 śāstṛ sūktaṃ (āpyaṃ)
agnē̍ yaśasvi̠n̠. yaśa̍sē̠ mama̍rpa̠yēndrā̍vatī̠ mapa̍chitī mi̠hāva̍ha । a̠ya-mmū̠rdhā pa̍ramē̠ṣṭhī su̠varchā̎-ssamā̠nānā̍ mutta̠ma ślō̍kō astu । bha̠dra-mpaśya̍nta̠ upa̍sēdu̠ragrē̠ tapō̍ dī̠kṣā mṛṣa̍ya ssuva̠rvida̍ḥ । tata̍ḥ, kṣa̠tra-mbala̠mōja̍ścha jā̠ta-ntada̠smai dē̠vā a̠bhisanna̍-mantu । dhā̠tā vi̍dhā̠tā pa̍ra̠mōta sa̠ndṛ-kpra̠jāpa̍tiḥ paramē̠ṣṭhī vi̠rājā̎ । stōmā̠-śchandāgṃ̍si ni̠vidō̍ma āhurē̠tasmai̍ rā̠ṣṭrama̠bhi-sanna̍māma । a̠bhyāva̍rtaddhva̠-mupa̠mēta̍ sā̠kama̠yagṃ śā̠stā-'dhi̍patirvō astu । a̠sya vi̠jñāna̠manu̠sagṃ-ra̍bhaddhvami̠ma-mpa̠śchādanu̍ jīvātha̠ sarvē̎ ॥ 19 (8) ॥

Translation (bhāvārtha):
This section invokes the divine ordering power so that the key supports of life may be established: honor, Vedic brilliance, protective authority, vitality, strength, understanding, community, progeny, cattle, and social order. The language moves from individual excellence to collective stability. A household needs reputation, learning, strength, and discernment, but it also depends on people, animals, and an ordered structure of responsibilities. The water-based blessing therefore asks that inner capacities and outer institutions both be made firm. In practical terms, the rite prays that the home become a place where knowledge, authority, prosperity, and community function harmoniously instead of pulling apart.

1.12 rāṣṭrabhṛtaṃ
ṛ̠tā̠ṣā-ḍṛ̠tadhā̍mā̠-'gni-rga̍ndha̠rvasta-syauṣa̍dhayō-'phsa̠rasa̠
ūrjō̠ nāma̠ sa i̠da-mbrahma̍ kṣa̠tra-mpā̍tu̠ tā i̠da-mbrahma̍ kṣa̠tra-mpā̎mtu̠
tasmai̠ svāhā̠ tābhya̠ ssvāhā̍ ,
sagṃhi̠tō vi̠śvasā̍mā̠ sūryō̍ gandha̠rva-stasya̠ marī̍chayō-'phsa̠rasa̍ ā̠yuva̍ ,
ssuṣu̠mna ssūrya̍ raśmi-ścha̠ndramā̍ gandha̠rva-stasya̠ nakṣa̍trāṇya-
phsa̠rasō̍ bē̠kura̍yō,
bhu̠jyussu̍pa̠rṇō ya̠jñō ga̍ndha̠rva-stasya̠ dakṣi̍ṇā aphsa̠rasa̍ sta̠vāḥ,
pra̠jāpa̍ti-rvi̠śvaka̍rmā̠ manō̍ gandha̠rvastasya̍-rkhsā̠mānya̍-phsa̠rasō̠ vahna̍ya,
iṣi̠rō vi̠śva vya̍chā̠ vātō̍ gandha̠rva-stasyāpō̎ 'phsa̠rasō̍ mu̠dā,
bhuva̍nasya patē̠ yasya̍ta u̠pari̍ gṛ̠hā i̠ha cha̍ ।

sa nō̍ rā̠svājyā̍nigṃ rā̠yaspōṣagṃ̍ su̠vīryagṃ̍ saṃvathsa̠rīṇāg̍ sva̠stim ।
pa̠ra̠mē̠ṣṭhyadhi̍pati-rmṛ̠tyu-rga̍ndha̠rva-stasya̠ viśva̍maphsa̠rasō̠ bhuva̍,
ssukṣi̠thi- ssubhū̍ti-rbhadra̠kṛ-thsuva̍rvā-npa̠rjanyō̍ gandha̠rva-stasya̍
vi̠dyutō̎ 'phsa̠rasō̠ ruchō̍,
dū̠rē hē̍tira-mṛḍa̠yō mṛ̠tyu-rga̍ndha̠rva-stasya̍ pra̠jā a̍phsa̠rasō̍ bhī̠ruvaḥ̠,

chāru̍ḥ kṛpaṇa kā̠śī kāmō̍ gandha̠rva-stasyā̠dhayō̎ 'phsa̠rasa̍ śśā̠chaya̍ntī̠r,
nāma̠ sa i̠da-mbrahma̍ kṣa̠tra-mpā̍tu tā i̠da-mbrahma̍ kṣa̠tra-mpā̎mtu̠ tasmai̠ svāhā̠
tābhya̠ ssvāhā̠,
sa nō̍ bhuvanasya patē̠ yasya̍ta u̠pari̍ gṛ̠hā i̠ha cha̍ । u̠ru brahma̍ṇē̠-'smai kṣa̠trāya̠ mahi̠ śarma̍ yachCha ॥ 20 (9) ॥

Translation (bhāvārtha):
The rāṣṭrabhṛta sequence invokes a wide set of cosmic and subtle powers as sustainers of the realm: Agni, Surya, Chandra, Yajna, Prajapati, Vayu, Parjanya, Mrityu, Kama, Gandharvas, Apsarases, and others. The prayer asks that sacred knowledge, protective authority, prosperity, fertility, rain, desire, and subtle life-forces be properly guarded and harmonized. The word rāṣṭra can mean kingdom or realm, but in a household rite it also points to the ordered community around the family. The meaning is that the home should not be isolated from cosmic and social order; it should be upheld by the same powers that sustain learning, governance, weather, fertility, food, sound, and continuity.

1.13 rāṣṭrabhṛtaṃ (anuṣaṅgaṃ)
ṛ̠tā̠ṣā-ḍṛ̠tadhā̍mā̠-'gni-rga̍ndha̠rvassa-i̠da-mbrahma̍ kṣa̠tra-mpā̍tu̠
tasmai̠ svāhā̎ । tasyauṣa̍dhayō-'phsa̠rasa̠ ūrjō̠ nāma̠ tā i̠da-mbrahma̍ kṣa̠tra-mpā̎mtu̠ tābhya̠ ssvāhā̎ ॥
sagṃhi̠tō vi̠śvasā̍mā̠ sūryō̍ gandha̠rvassa i̠da-mbrahma̍ kṣa̠tra-mpā̍tu̠
tasmai̠ svāhā̎ । tasya̠ marī̍chayō-'phsa̠rasa̍ ā̠yuvō̠ nāma̠ tā i̠da-mbrahma̍ kṣa̠tra-mpā̎mtu̠ tābhya̠ ssvāhā̎ ॥
suṣu̠mnassūrya̍-raśmiścha̠ndramā̍ gandha̠rvassa i̠da-mbrahma̍ kṣa̠tra-mpā̍tu̠
tasmai̠ svāhā̎ । tasya̠ nakṣa̍trāṇya 'phsa̠rasō̍ bē̠kura̍yō̠ nāma̠ tā
i̠da-mbrahma̍ kṣa̠tra-mpā̎mtu̠ tābhya̠ ssvāhā̎ ॥
bhu̠jyussu̍pa̠rṇō ya̠jñō ga̍ndha̠rvassa i̠da-mbrahma̍ kṣa̠tra-mpā̍tu̠ tasmai̠ svāhā̎ । tasya̠ dakṣi̍ṇā aphsa̠rasa̍ sta̠vā nāma̠ tā i̠da-mbrahma̍ kṣa̠tra-mpā̎mtu̠ tābhya̠ ssvāhā̎ ॥
pra̠jāpa̍ti-rvi̠śvaka̍rmā̠ manō̍ gandha̠rvassa i̠da-mbrahma̍ kṣa̠tra-mpā̍tu̠
tasmai̠ svāhā̎ । tasya̍r​-khsā̠mānya̍-'phsa̠rasō̠ vahna̍yō̠ nāma̠ tā i̠da-mbrahma̍ kṣa̠tra-mpā̎mtu̠ tābhya̠ ssvāhā̎ ॥

iṣi̠rō vi̠śvavya̍chā̠ vātō̍ gandha̠rvassa i̠da-mbrahma̍ kṣa̠tra-mpā̍tu̠
tasmai̠ svāhā̎ । tasyāpō̎-'phsa̠rasō̍ mu̠dā nāma̠ tā i̠da-mbrahma̍
kṣa̠tra-mpā̎mtu̠ tābhya̠ ssvāhā̎ ॥ bhuva̍nasya patē̠ yasya̍ta u̠pari̍ gṛ̠hā i̠ha cha̍ ।
sa nō̍ rā̠svājyā̍nigṃ rā̠yaspōṣagṃ̍ su̠vīryagṃ̍ saṃvathsa̠rīṇāg̍
sva̠stigg​ svāhā̎ ॥
pa̠ra̠mē̠ṣṭhyadhi̍pati-rmṛ̠tyu-rga̍ndha̠rvassa i̠da-mbrahma̍ kṣa̠tra-mpā̍tu̠
tasmai̠ svāhā̎ । tasya̠ viśva̍maphsa̠rasō̠ bhuvō̠ nāma̠ tā i̠da-mbrahma̍ kṣa̠tra-mpā̎mtu̠ tābhya̠ ssvāhā̎ ॥
sukṣi̠thi-ssubhū̍ti-rbhadra̠kṛ-thsuva̍rvā-npa̠rjanyō̍ gandha̠rvassa
i̠da-mbrahma̍ kṣa̠tra-mpā̍tu̠ tasmai̠ svāhā̎ । tasya ̍vi̠dhyutō̎-'phsa̠rasō̠ ruchō̠ nāma̠ tā i̠da-mbrahma̍ kṣa̠tra-mpā̎mtu̠ tābhya̠ ssvāhā̎ ॥
dū̠rē hē̍tira mṛḍa̠yō mṛ̠tyu-rga̍ndha̠rvassa i̠da-mbrahma̍ kṣa̠tra-mpā̍tu̠
tasmai̠ svāhā̎ । tasya̍ pra̠jā a̍phsa̠rasō̍ bhī̠ruvō̠ nāma̠ tā i̠da-mbrahma̍ kṣa̠tra-mpā̎mtu̠ tābhya̠ ssvāhā̎ ॥ chāru̍ḥ kṛpaṇa kā̠śī kāmō̍ gandha̠rvassa i̠da-mbrahma̍ kṣa̠tra-mpā̍tu̠
tasmai̠ svāhā̎ । tasyā̠dhayō̎ 'phsa̠rasa̍ śśō̠chaya̍nti̠-rnāma̠ tā i̠da-mbrahma̍ kṣa̠tra-mpā̎mtu̠ tābhya̠ ssvāhā̎ ॥

sa nō̍ bhuvanasyapatē̠ yasya̍ta u̠pari̍ gṛ̠hā i̠ha cha̍ ।u̠ru brahma̍ṇē̠-'smai kṣa̠trāya̠ mahi̠ śarma̍ yachCha̠ svāhā̎ ॥ (20ā) (9ā)

Translation (bhāvārtha):
This expanded offering form repeats the realm-sustaining prayer with emphasis on shelter, protective covering, prosperity, noble strength, and yearly wellbeing. The realm is asked to be supported not only at one ritual moment but through the cycle of time. The paired values of brahma and kṣatra remain important: wisdom must be protected, and power must be guided by sacred knowledge. The offerings also imply that prosperity should grow in a nourished and guarded way. For a home, this becomes a prayer that the family, resources, animals, learning, and responsibilities remain protected and fruitful through the year.

1.14 sarpa sūktaṃ
namō̍ astu sa̠rpēbhyō̠ yē kē cha̍ pṛthi̠vī manu̍ । yē a̠ntari̍kṣē̠ yē di̠vi tēbhya̍ ssa̠rpēbhyō̠ nama̍ḥ । yē̍-'dō rō̍cha̠nē di̠vō yē vā̠ sūrya̍sya ra̠śmiṣu̍ । yēṣā̍ma̠phsu sada̍ḥ kṛ̠ta-ntēbhya̍ ssa̠rpēbhyō̠ nama̍ḥ । yā iṣa̍vō yātu̠ dhānā̍nāṃ̠ ँyē vā̠ vana̠spatī̠gṃ̠ ranu̍ । yē vā̍-'va̠ṭēṣu̠ śēra̍tē̠ tēbhya̍ ssa̠rpēbhyō̠ nama̍ḥ ॥ 21 (10) ॥

Translation (bhāvārtha):
The serpent hymn salutes serpent powers wherever they may dwell: on the earth, in the mid-region, in heaven, in the rays of the sun, in waters, in trees, and in hidden places. Rather than treating unseen forces with fear alone, the mantra approaches them with reverence and asks that they become peaceful. Serpents here represent both actual beings and subtle hidden energies of place: what is underground, unseen, coiled, or potentially dangerous. In a house-sanctification rite, this is a careful acknowledgement of the land and its invisible life. The prayer asks that hidden beings and energies around the dwelling be respected, pacified, and aligned with auspiciousness.

1.15 pañchachōḍāḥ
a̠ya-mpu̠rō hari̍kēśa̠ ssūrya̍raśmi̠-stasya̍ rathagṛ̠thsaścha̠ rathau̍jāścha sēnāni
grāma̠ṇyau̍ puñjikastha̠lā cha̍ kṛtastha̠lā chā̎phsa̠rasau̍ yātu̠ dhānā̍ hē̠tī rakṣāgṃ̍si̠ prahē̍ti ,
ra̠ya-nda̍kṣi̠ṇā vi̠śva ka̍rmā̠ tasya̍ ratha sva̠naścha̠ rathē̍-chitraścha sēnāni
grāma̠ṇyau̍ mēna̠kā cha̍ sahaja̠nyā chā̎-'phsa̠rasau̍ da̠ṃṣṇava̍ḥ pa̠śavō̍ hē̠tiḥ pauru̍ṣēyō va̠dhaḥ prahē̍ti,
ra̠ya-mpa̠śchā-dvi̠śva-vya̍chā̠ stasya̠ ratha̍ prōta̠śchā-sa̍marathaścha sēnāni
grāma̠ṇyau̎ pra̠mlōcha̍ntī chā nu̠mlōcha̍ntī-chā-'phsa̠rasau̍ sa̠rpā hē̠ti-r
vyā̠ghrāḥ prahē̍ti,
ra̠ya mu̍tta̠rā-thsa̠ṃyadva̍su̠stasya̍ sēna̠jichcha̍ su̠ṣēṇa̍ścha sēnāni grāma̠ṇyau̍
vi̠śvāchī̍cha ghṛ̠tāchī̍ chā-phsa̠rasā̠ vāpō̍ hē̠ti-rvāta̠ḥ prahē̍ti ,
ra̠ya-mu̠parya̠-rvāgva̍-su̠stasya̠ tārkṣya̠-śchāri̍ṣṭa-nēmiścha sēnāni grāma̠ṇyā̍
vu̠rvaśī̍ cha pū̠rvachi̍ttiśchā-phsa̠rasau̍ vi̠dyuddhē̠ti-ra̍va̠spūrja̠-nprahē̍ti̠ ,
stēbhyō̠ nama̠stē nō̍ mṛḍayantu̠ tē ya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠ taṃ vō̠
jambhē̍ dadhāmi ॥ 22 (11) ॥

Translation (bhāvārtha):
The fivefold directional protection names commanders, group leaders, weapons, foundations, and restraining powers associated with the quarters. These powers are not merely asked to attack enemies; they are saluted and requested to be gracious. The hostile relationship itself is ritually contained, placed under divine supervision, and restrained. This is a subtle part of Udaka Shanti: peace is not created by denying conflict, but by bringing every force, including weapons and opposition, into sacred order. The section asks that directional powers protect the household, prevent hostility from crossing proper limits, and convert dangerous energy into guarded auspiciousness.

1.16 pañchachōḍāḥ (anuṣaṅgaṃ)
a̠ya-mpu̠rō hari̍kēśa̠ ssūrya̍raśmi̠-stasya̍ rathagṛ̠thsaścha̠ rathau̍jāścha sēnāni grāma̠ṇyau̍ puñjikastha̠lā cha̍ kṛtastha̠lā chā̎phsa̠rasau̍ yātu̠dhānā̍ hē̠tī rakṣāgṃ̍si̠ prahē̍ti̠stēbhyō̠ nama̠stē nō̍ mṛḍayantu̠tē ya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠ taṃ vō̠ jambhē̍ dadhāmi ॥

a̠ya-nda̍kṣi̠ṇā vi̠śvaka̍rmā̠ tasya̍ rathasva̠naścha̠ rathē̍ chitraścha sēnāni
grāma̠ṇyau̍ mēna̠kā cha̍ sahaja̠nyā chā̎phsa̠rasau̍ da̠ṃṣṇava̍ḥ pa̠śavō̍
hē̠tiḥ pauru̍ṣēyō va̠dhaḥ prahē̍ti̠stēbhyō̠ nama̠stē nō̍ mṛḍayantu̠ tē
ya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠ taṃ vō̠ jambhē̍ dadhāmi ॥

a̠ya-mpa̠śchā-dvi̠śva vya̍chā̠-stasya̠ ratha̍prōta̠śchā-sa̍marathaścha sēnāni grāma̠ṇyau̎ pra̠mlōcha̍ntīchā nu̠mlōcha̍ntī-chāphsa̠rasau̍ sa̠rpā hē̠ti-rvyā̠ghrāḥ prahē̍ti̠stēbhyō̠ nama̠stē nō̍ mṛḍayantu̠ tēya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠ taṃ vō̠ jambhē̍ dadhāmi ॥

a̠ya-mu̍tta̠rā-thsa̠ṃyadva̍su̠stasya̍ sēna̠jichcha̍ su̠ṣēṇa̍ścha sēnāni
grāma̠ṇyau̍ vi̠śvāchī̍cha ghṛ̠tāchī̍chā-phsa̠rasā̠ vāpō̍ hē̠ti-rvāta̠ḥ
praha̍ti̠stēbhyō̠ nama̠stē nō̍ mṛḍayantu̠ tē ya-ndvi̠ṣmō yaścha̍ nō̠
dvēṣṭi̠ taṃ vō̠ jambhē̍ dadhāmi ॥
a̠yamu̠parya̠-rvāgva̍su̠stasya̠ tārkṣya̠-śchāri̍ṣṭa-nēmiścha sēnāni
grāma̠ṇyā̍ vu̠rvaśī̍ cha pū̠rvachi̍tti-śchāphsa̠rasau̍ vi̠dyuddhē̠tira̍-
va̠spūrja̠-nprahē̍ti̠stēbhyō̠ nama̠stē nō̍ mṛḍayantu̠ tē ya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠
taṃ vō̠ jambhē̍ dadhāmi ॥ 22ā(11ā) ॥

Translation (bhāvārtha):
This expansion applies the fivefold protective pattern to each direction separately: east, south, west, north, and above. The commanders, leaders, weapons, foundations, and restraining forces of each quarter are invoked and asked to be gracious. The repetition carefully seals the space, making the protection more than a general formula. Every side of the ritual field is named, honored, and pacified. In household practice, this helps transform the dwelling into a protected mandala where even potentially sharp or forceful energies are asked to stand in service of peace, safety, and auspicious order.

1.17 apratirathaḥ
ā̠śu-śśiśā̍nō vṛṣa̠bhō na yu̠dhmō gha̍nāgha̠naḥ, kṣōbha̍ṇa-śchar​ṣaṇī̠nām । sa̠ṅkranda̍nō-'nimi̠ṣa ē̍ka vī̠raśśa̠tagṃ
sēnā̍ ajayathsā̠kamindra̍ḥ । sa̠ṅkranda̍nēnā nimi̠ṣēṇa̍ ji̠ṣṇunā̍ yutkā̠rēṇa̍ duśchyava̠nēna̍ dhṛ̠ṣṇunā̎ । tadindrē̍ṇa jayata̠ ta-thsa̍hadhvaṃ̠ ँyudhō̍ nara̠ iṣu̍ hastēna̠ vṛṣṇā̎ । sa iṣu̍hastai̠-ssa ni̍ṣa̠ṅgibhi̍rva̠śī sagg​ sra̍ṣṭā̠ sa yudha̠ indrō̍ ga̠ṇēna̍ । sa̠gṃ̠sṛ̠ṣṭa̠ji-thsō̍ma̠pā bā̍hu śa̠rdhyū̎rdhva dha̍nvā̠ prati̍hitābhi̠rastā̎ । bṛha̍spatē̠ pari̍dīyā̠ rathē̍na rakṣō̠hā 'mitrāgṃ̍ apa̠ bādha̍mānaḥ ॥ 23 ॥

pra̠bha̠ñjan-thsēnā̎ḥ pramṛ̠ṇō yu̠dhā jaya̍nna̠smāka̍-mēdhyavi̠tā rathā̍nām । gō̠tra̠bhidaṃ̍ gō̠vidaṃ̠ ँvajra̍bāhuṃ̠ jaya̍nta̠majma̍ pramṛ̠ṇanta̠-mōja̍sā । i̠magṃ sa̍jātā̠ anu̍vīra-yadhva̠ mindragṃ̍ sakhā̠yō-'nu̠ sagṃ ra̍bhadhvam । ba̠la̠vi̠jñā̠ya-ssthavi̍ra̠ḥ pravī̍ra̠-ssaha̍svān. vā̠jī saha̍māna u̠graḥ । a̠bhivī̍rō a̠bhisa̍tvā sahō̠jā jaitra̍mindra̠ ratha̠māti̍ṣṭha gō̠vit ॥ 24 ॥

a̠bhigō̠trāṇi̠ saha̍sā̠ gāha̍mānō-'dā̠yō vī̠raśśa̠tama̍nyu̠rindra̍ḥ । du̠śchya̠va̠naḥ pṛ̍tanā̠ṣāḍa̍ yu̠dhyō̎-smāka̠gṃ̠ sēnā̍ avatu̠ prayu̠thsu । indra̍ āsāṃ-nē̠tā bṛha̠spati̠-rdakṣi̍ṇā ya̠jñaḥ pu̠ra ē̍tu̠ sōma̍ḥ । dē̠va̠sē̠nānā̍-mabhibhañjatī̠nā-ñjaya̍ntīnā-mma̠rutō̍ ya̠ntvagrē̎ । indra̍sya̠ vṛṣṇō̠ varu̍ṇasya̠ rājña̍ ādi̠tyānā̎-mma̠rutā̠gṃ̠ śardha̍ u̠gram । ma̠hāma̍nasā-mbhuvanachya̠vānāṃ̠ ghōṣō̍ dē̠vānāṃ̠ jaya̍tā̠ muda̍sthāt । a̠smāka̠-mindra̠-ssamṛ̍tēṣu dhva̠jēṣva̠smākaṃ̠ ँyā iṣa̍va̠stā ja̍yantu ॥ 25 ॥

a̠smākaṃ̍ ँvī̠rā utta̍rē bhavantva̠smānu̍ dēvā avatā̠ havē̍ṣu । uddha̍r​ṣaya maghava̠-nnāyu̍dhā̠-nnyuth​satva̍nā-mmāma̠kānāṃ̠ mahāgṃ̍si । udvṛ̍trahan-vā̠jināṃ̠ ँvāji̍nā̠nyudrathā̍nāṃ̠ jaya̍tāmētu̠ ghōṣa̍ḥ । upa̠prēta̠ jaya̍tā narassthi̠rā va̍ssantu bā̠hava̍ḥ ।
indrō̍ va̠-śśarma̍ yachCha tvanā-dhṛ̠ṣyā yathāsa̍tha । ava̍sṛṣṭā̠ parā̍pata̠ śara̍vyē̠ brahma̍ sagṃśitā ॥ 26 ॥

gachChā̠mitrā̠-npravi̍śa̠ maiṣāṃ̠ kañcha̠nōchChi̍ṣaḥ । marmā̍ṇi tē̠ varma̍bhiśChādayāmi̠ sōma̍stvā̠ rājā̠ 'mṛtē̍nā̠bhi-va̍stām । u̠rōrvarī̍yō̠ vari̍vastē astu̠ jaya̍ntaṃ̠ tvāmanu̍ madantu dē̠vāḥ । yatra̍ bā̠ṇā-ssa̠mpata̍nti kumā̠rā vi̍śi̠khā i̍va । indrō̍ na̠statra̍ vṛtra̠hā vi̍śvā̠hā śarma̍ yachChatu ॥ 27 (12) ॥

Translation (bhāvārtha):
The apratiratha section invokes unconquerable divine force. Indra, Brihaspati, Soma, the Maruts, Varuna, and the divine hosts are asked to give courage, wisdom, disciplined strength, and victory. The imagery is martial: chariots, banners, armies, enemies, and battle. In a house-sanctification rite, this does not glorify aggression; it asks that life be protected when conflict, illness, fear, or opposition arises. Strength must be guided by prayer, order, and wisdom. The section therefore prays for the ability to stand firm, overcome destructive forces, and preserve the household's dharmic direction without falling into panic or disorder.

1.18 chamaka-ntṛtīya anuvākaḥ
śa-ñcha̍ mē̠ maya̍ścha mē pri̠ya-ñcha̍ mē-'nukā̠maścha̍ mē̠
kāma̍ścha mē saumana̠saścha̍ mē bha̠dra-ñcha̍ mē̠ śrēya̍ścha mē̠
vasya̍ścha mē̠ yaśa̍ścha mē̠ bhaga̍ścha mē̠ dravi̍ṇa-ñcha mē
ya̠ntā cha̍ mē dha̠rtā cha̍ mē̠ kṣēma̍ścha mē̠ dhṛti̍ścha mē̠
viśvaṃ̍ cha mē̠ maha̍ścha mē (28)
sa̠ṃvichcha̍ mē̠ jñātra̍-ñcha mē̠
sūścha̍ mē pra̠sūścha̍ mē̠ sīra̍-ñcha mē la̠yaścha̍ ma
ṛ̠ta-ñcha̍ mē̠-'mṛtaṃ̍ cha mē 'ya̠kṣma-ñcha̠ mē-'nā̍mayachcha mē
jī̠vātu̍ścha mē dīrghāyu̠tva-ñcha̍ mē-'nami̠tra-ñcha̠ mē-'bha̍ya-ñcha mē
su̠ga-ñcha̍ mē̠ śaya̍na-ñcha mē sū̠ṣā cha̍ mē su̠dina̍-ñcha mē ॥ 29 (13) ॥

Translation (bhāvārtha):
The third anuvaka of Chamakam gathers a large set of human supports into the repeated prayer, "may this be mine." It asks for strength, vigor, endurance, life, mature longevity, the self, body, happiness, protective covering, limbs, bones, and the physical and inner resources needed to live well. The repetition is not greed; it is a disciplined inventory of what a dharmic life requires. In Udaka Shanti, this section expands the blessing from abstract peace to embodied completeness. The sanctified water is associated with health, resilience, protected limbs, durable life, and the resources needed for worship, family duty, learning, and service.

1.19 vihavyam
mamā̎gnē̠ varchō̍ viha̠vēṣva̍stu va̠ya-ntvēndhā̍nā sta̠nuva̍-mpuṣēma ।
mahya̍-nnamantā-mpra̠diśa̠śchata̍sra̠ stvayā-'ddhya̍kṣēṇa̠ pṛta̍nā jayēma ।
mama̍ dē̠vā vi̍ha̠vē sa̍ntu̠ sarva̠ indrā̍vantō ma̠rutō̠ viṣṇu̍ra̠gniḥ ।
mamā̠ntari̍kṣa mu̠ru gō̠pama̍stu̠ mahyaṃ̠ ँvāta̍ḥ pavatā̠-ṅkāmē̍ a̠sminn ।
mayi̍ dē̠vā dravi̍ṇa̠ māya̍jantā̠-mmayyā̠ śīra̍stu̠ mayi̍ dē̠vahū̍tiḥ ॥ 30 ॥

daivyā̠ hōtā̍rā vaniṣanta̠ pūrvē 'ri̍ṣṭā-ssyāma ta̠nuvā̍ su̠vīrā̎ḥ । mahyaṃ̍ ँyajantu̠ mama̠ yāni̍ ha̠vyā-''kū̍ti ssa̠tyā mana̍sō mē astu ।
ēnō̠ mānigā̎-ṅkata̠machcha̠ nāhaṃ viśvē̍ dēvāsō̠ adhi̍vōcha tā mē ।
dēvī̎ṣṣaḍu-rvīru̠ruṇa̍ḥ kṛṇōta̠ viśvē̍ dēvāsa i̠ha vī̍rayaddhvam ।
māhā̎smahi pra̠jayā̠ mā ta̠nūbhi̠-rmāra̍dhāma dviṣa̠tē sō̍marājann ।
a̠gnirma̠nyu-mpra̍tinu̠da-npu̠rastā̠-dada̍bdhō gō̠pāḥ pari̍pāhi na̠stvam ॥ 31 ॥

pra̠tyañchō̍ yantu ni̠guta̠ḥ puna̠stē̍ 'maiṣā̎-ñchi̠tta-mpra̠budhā̠ vinē̍śat ।
dhā̠tā dhā̍tṛ̠ṇā-mbhuva̍nasya̠ yaspati̍-rdē̠vagṃ sa̍vi̠tāra̍mabhi māti̠ṣāha̎m ।
i̠maṃ ya̠jña ma̠śvinō̠bhā bṛha̠spati̍-rdē̠vāḥ pā̎mtu̠ yaja̍māna-nnya̠rthāt ।
u̠ru̠vyachā̍ nō mahi̠ṣa śśarma̍yagṃ sada̠smin. havē̍ puruhū̠taḥ pu̍ru̠kṣu ।
sa na̍ḥ pra̠jāyai̍ haryaśva mṛḍa̠yēndra̠ mā nō̍ rīriṣō̠ mā parā̍dāḥ ॥ 32 ॥

yē na̍ ssa̠patnā̠ apa̠tē bha̍vantvindrā̠-gnibhyā̠ mava̍ bādhāmahē̠ tān ।
vasa̍vō ru̠drā ā̍di̠tyā u̍pari̠ spṛśaṃ̍ mō̠graṃ-chēttā̍ramadhi rā̠jama̍krann ।
a̠rvāñcha̠ mindra̍ ma̠mutō̍ havāmahē̠ yō gō̠ji-ddha̍na̠-jida̍śva̠-jidyaḥ ।
i̠mannō̍ ya̠jñaṃ vi̍ha̠vē ju̍ṣasvā̠sya ku̍rmō harivō mē̠dinaṃ̍ tvā ॥ 33 (14) ॥

Translation (bhāvārtha):
The vihavya section is an extended invitation to the gods. Agni, Indra, the Maruts, Vishnu, Vayu, Savitri, the Ashvins, Brihaspati, Soma, and other divine powers are called to receive the offering and grant help. The prayer asks for noble strength, good progeny, wealth, protection, inspired speech, and a favorable ritual field. Its mood is hospitable: the gods are invited as honored presences into the rite and the home. The section teaches that sanctification is not only removal of harm; it is also welcoming what is luminous, healing, nourishing, courageous, wise, and expansive into the household.

1.20 mṛgāraḥ
a̠gnē-rma̍nvē pratha̠masya̠ prachē̍tasō̠ya-mpāñcha̍janya-mba̠hava̍ ssami̠ndhatē̎ ।
viśva̍syāṃ vi̠śi pra̍viviśi̠vāgṃ sa̍mīmahē̠ sa nō̍ muñcha̠tvagṃ ha̍saḥ ।
yasyē̠da-mprā̠ṇa-nni̍mi̠ṣa-dyadēja̍ti̠ yasya̍ jā̠ta-ñjana̍māna-ñcha̠ kēva̍lam ।
staumya̠gni-nnā̍thi̠tō jō̍havīmi̠ sa nō̍ muñcha̠tvagṃ ha̍saḥ ।
indra̍sya manyē pratha̠masya̠ prachē̍tasō vṛtra̠ghna-sstōmā̠ upa̠mā mu̠pāgu̍ḥ ।
yō dā̠śuṣa̍-ssu̠kṛtō̠ hava̠mupa̠ gantā̠ sa nō̍ muñcha̠tvagṃ ha̍saḥ ॥ 34 ॥

ya ssaṃ̍grā̠ma-nnaya̍ti̠ saṃva̠śī yu̠dhē yaḥ pu̠ṣṭāni̍ sagṃsṛ̠jati̍ tra̠yāṇi̍ । staumīndra̍-nnāthi̠tō jō̍havīmi̠ sa nō̍ muñcha̠tvagṃ ha̍saḥ । ma̠nvēvāṃ̎ mitrāvaruṇā̠ tasya̍ vitta̠gṃ̠ satyau̍jasā dṛgṃhaṇā̠ ya-nnu̠dēthē̎ । yā rājā̍nagṃ sa̠rathaṃ̍ ँyā̠tha u̍grā̠ tā nō̍ muñchata̠ māga̍saḥ ।
yō vā̠gṃ̠ ratha̍ ṛ̠jura̍śmi-ssa̠tyadha̍rmā̠ mithu̠-śchara̍nta-mupa̠yāti̍ dū̠ṣayann̍ ॥ 35 ॥

staumi̍ mi̠trāvaru̍ṇā nāthi̠tō jō̍havīmi̠ tau nō̍ muñchata̠ māga̍saḥ । vā̠yō-ssa̍vi̠tu-rvi̠dathā̍ni manmahē̠ yāvā̎tma̠n-vadbi̍bhṛ̠tō yau
cha̠ rakṣa̍taḥ । yau viśva̍sya pari̠bhū ba̍bhū̠vatu̠stau nō̍ muñchata̠ māga̍saḥ ।
upa̠śrēṣṭhā̍na ā̠śiṣō̍ dē̠vayō̠rdharmē̍ asthirann । staumi̍ vā̠yugṃ sa̍vi̠tāra̍-nnāthi̠tō jō̍havīmi̠ tau nō̍ muñchata̠ māga̍saḥ ।
ra̠thīta̍mau rathī̠nā ma̍hva ū̠tayē̠ śubha̠ṅgami̍ṣṭhau su̠yamē̍-bhi̠raśvai̎ḥ ॥ 36 ॥

yayō̎rvā-ndēvau dē̠vēṣva-ni̍śita̠ mōja̠stau nō̍ muñchata̠ māga̍saḥ । yadayā̍taṃ vaha̠tugṃ sū̠ryāyā̎-stricha̠krēṇa̍ sa̠gṃ̠ sada̍mi̠chChamā̍nau । staumi̍ dē̠vā va̠śvinau̍ nāthi̠tō jō̍havīmi̠ tau nō̍ muñchata̠ māga̍saḥ ।
ma̠rutāṃ̎ manvē̠ adhi̍nō bruvantu̠ prēmāṃ vāchaṃ̠ ँviśvā̍mavantu̠ viśvē̎ ।
ā̠śūn. hu̍vē su̠yamā̍nū̠tayē̠ tē nō̍ muñcha̠ntvēna̍saḥ । ti̠gmamāyu̍dhaṃ vīḍi̠tagṃ saha̍svada di̠vyagṃ śardha̠ḥ pṛta̍nāsu ji̠ṣṇu ॥ 37 ॥

staumi̍ dē̠vā-nma̠rutō̍ nāthi̠tō jō̍havīmi̠ tē nō̍ muñcha̠ntvēna̍saḥ । dē̠vānā̎-mmanvē̠ adhi̍ nō bruvantu̠ prēmāṃ vāchaṃ̠ ँviśvā̍mavantu̠ viśvē̎ । ā̠śūn. hu̍vē su̠yamā̍nū̠tayē̠ tē nō̍ muñcha̠ntvēna̍saḥ । yadi̠da-mmā̍-'bhi̠śōcha̍ti̠ pauru̍ṣēyēṇa̠ daivyē̍na । staumi̠ viśvā̎-ndē̠vā-nnā̍thi̠tō jō̍havīmi̠ tē nō̍ muñcha̠ntvēna̍saḥ ।
anu̍nō̠-'dyānu̍mati̠ranvida̍nu matē̠ tvaṃ vai̎śvāna̠rō na̍ ū̠tyā pṛ̠ṣṭō di̠vi ॥ 38 ॥

anu̍nō̠-'dhyānu̍mati-rya̠jña-ndē̠vēṣu̍ manyatām । a̠gniścha̍ havya̠ vāha̍nō̠ bhava̍tā-ndā̠śuṣē̠ maya̍ḥ । anvida̍numatē̠ tva-mmanyā̍sai̠ śañcha̍ naḥ kṛdhi । kratvē̠ dakṣā̍ya nō hinu̠ praṇa̠ āyūgṃ̍ṣi tāriṣaḥ ॥ 38a ॥

vai̠śvā̠na̠rō na̍ ū̠tyā ''prayā̍tu parā̠vata̍ḥ । a̠gniru̠kthēna̠ vāha̍sā ।

pṛ̠ṣṭō di̠vi pṛ̠ṣṭō a̠gniḥ pṛ̍thi̠vyā-mpṛ̠ṣṭō viśvā̠ ōṣa̍dhī̠rā-vi̍vēśa ।
vai̠śvā̠na̠ra ssaha̍sā pṛ̠ṣṭō a̠gnissanō̠ divā̠ sari̠ṣaḥ pā̍tu̠ nakta̎m ॥ 38b ॥
yē apra̍thētā̠ mami̍tēbhi̠ rōjō̍bhi̠ ryē pra̍ti̠ṣṭhē abha̍vatā̠ṃ vasū̍nām । staumi̠ dyāvā̍pṛthi̠vī nā̍thi̠tō jō̍havīmi̠ tē nō̍ muñchata̠magṃ ha̍saḥ ।
urvī̍ rōdasī̠ vari̍vaḥ kṛṇōta̠-ṅkṣētra̍sya patnī̠ adhi̍nō brūyātam । staumi̠ dyāvā̍pṛthi̠vī nā̍thi̠tō jō̍havīmi̠ tē nō̍ muñchata̠magṃ ha̍saḥ ।
yattē̍ va̠ya-mpu̍ruṣa̠trāya̍ vi̠ṣṭhā vi̍dvāgṃ saścha kṛ̠mā kachcha̠ nāga̍ḥ ॥ 39 ॥
kṛ̠dhī sva̍smāgṃ adi̍tē̠ranā̍gā̠ vyēnāgṃ̍si śiśrathō̠ viṣva̍gagnē । yathā̍ ha̠ ta-dva̍savō gau̠ryaṃ̍ chi-tpa̠diṣi̠tā mamu̍ñchatā yajatrāḥ ।
ē̠vā tvama̠sma-tpramu̍ñchā̠ vyagṃha̠ḥ prātā̎ryagnē prata̠rānna̠ āyu̍ḥ ॥ 40 (15) ॥

Translation (bhāvārtha):
This section asks many deities to release the worshipper from āgas, the burden of fault or offense. Indra, Mitra and Varuna, Vayu and Savitri, the Ashvins, the Maruts, all gods, heaven and earth, Aditi, and Anumati are invoked in succession. The prayer recognizes that wrong action can bind a person in many ways: through broken relationship, disorder, illness, fear, or lack of divine favor. Therefore release is sought from many sides. In Udaka Shanti, this gives the water a restorative role. It is not merely cleansing the outer space; it is asking that the family be freed from accumulated fault and returned to grace.

1.21 sarpāhutī mantrāḥ
sa̠mīchī̠ nāmā̍si̠ prāchī̠ diktasyā̎stē̠ 'gniradhi̍pati rasi̠tō ra̍kṣi̠tā yaśchādhi̍pati̠-ryaścha̍ gō̠ptā tābhyāṃ̠ nama̠staunō̍ mṛḍayatāṃ̠ tē ya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠ taṃ vā̠-ñjambhē̍ dadhāmyō-,
-ja̠svinī̠ nāmā̍si dakṣi̠ṇā diktasyā̎sta̠ indrō-'dhi̍pati̠ḥ pṛdā̍ku̠ḥ ,
prāchī̠ nāmā̍si pra̠tīchī̠ diktasyā̎stē̠ sōmō-'dhi̍pati ssva̠jō̍ ,
-'va̠sthāvā̠ nāmā̠-syudī̍chī̠ diktasyā̎stē̠ varu̠ṇō-'dhi̍pati-sti̠raścha̍ rāji̠,
-radhi̍patnī̠ nāmā̍si bṛha̠tī diktasyā̎stē̠ bṛha̠spati̠-radhi̍pati śśvi̠trō,
va̠śinī̠ nāmā̍sī̠ ya-ndiktasyā̎stē ya̠mō-'dhi̍patiḥ ka̠lmāṣa̍ grīvō,
rakṣi̠tā yaśchādhi̍pati̠-ryaścha̍ gō̠ptā tābhyāṃ̠ nama̠stau nō̍ mṛḍayatāṃ̠
tē ya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠ taṃ vā̠-ñjambhē̍ dadhāmi ॥ 41 (16) ॥

Translation (bhāvārtha):
The serpent-oblation mantras address the directions through their presiding lords and guardians, acknowledging the arrows and forces that can arise from each quarter. The serpent powers are asked to be gracious, and hostility is ritually placed under restraint. The prayer is careful because serpent imagery often points to hidden danger, sudden movement, and powers that should be respected rather than provoked. By saluting these forces and offering to them, the rite asks that unseen directional energies become protectors instead of sources of harm. This continues the larger Udaka Shanti theme of making every layer of space peaceful and safe.

1.22 sarpāhutī mantrāḥ (anuṣaṅgaṃ)
sa̠mīchī̠ nāmā̍si̠ prāchī̠ diktasyā̎stē̠ 'gniradhi̍pati rasi̠tō ra̍kṣi̠tā-yaśchādhi̍pati̠-ryaścha̍ gō̠ptā
tābhyāṃ̠ nama̠stau nō̍ mṛḍayatāṃ̠
tē ya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠ taṃ vāṃ̠ jambhē̍ dadhāmi ।

ō̠ja̠svinī̠ nāmā̍si dakṣi̠ṇā diktasyā̎sta̠ indrō-'dhi̍pati̠ḥ pṛdā̍kū rakṣi̠tā yaśchādhi̍pati̠-ryaścha̍ gō̠ptā tābhyāṃ̠ nama̠stau nō̍ mṛḍayatāṃ̠ tē ya-ndvi̠ṣmō yaścha̍nō̠ dvēṣṭi̠ taṃ vāṃ̠ jambhē̍ dadhāmi ।

prāchī̠ nāmā̍si pra̠tīchī̠ diktasyā̎stē̠ sōmō-'dhi̍pati ssva̠jō ra̍kṣi̠tā yaśchādhi̍pati̠-ryaścha̍ gō̠ptā tābhyāṃ̠ nama̠stau nō̍ mṛḍayatāṃ̠ tē ya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠ taṃ vā̠-ñjambhē̍ dadhāmi ।

a̠va̠sthāvā̠ nāmā̠-syudī̍chī̠ diktasyā̎stē̠ varu̠ṇō-'dhi̍pati-sti̠raścha̍ rājī rakṣi̠tā yaśchādhi̍pati̠-ryaścha̍ gō̠ptā tābhyāṃ̠ nama̠stau nō̍ mṛḍayatāṃ̠ tē ya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠ taṃ vā̠-ñjambhē̍ dadhāmi ।

adhi̍patnī̠ nāmā̍si bṛha̠tī diktasyā̎stē̠ bṛha̠spati̠-radhi̍pati-śśvi̠trō ra̍kṣi̠tā yaśchādhi̍pati̠-ryaścha̍ gō̠ptā tābhyāṃ̠ nama̠stau nō̍ mṛḍayatāṃ̠ tē ya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠ taṃ vā̠-ñjambhē̍ dadhāmi ।

va̠śinī̠ nāmā̍sī̠ya-ndiktasyā̎stē ya̠mō-'dhi̍patiḥ ka̠lmāṣa̍ grīvō rakṣi̠tā yaśchādhi̍pati̠-ryaścha̍ gō̠ptā tābhyāṃ̠ nama̠stau nō̍ mṛḍayatāṃ̠
tē ya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠ taṃ vāṃ̠ jambhē̍ dadhāmi ॥ 41ā (16ā) ॥

Translation (bhāvārtha):
The expanded sarpāhuti sequence repeats the directional serpent offerings with additional emphasis on vitality, auspiciousness, and restraint. Each direction is treated as a living field with presiding power, guardian, weapon, and possible hidden force. The prayer does not ask for these forces to disappear; it asks them to become gentle and auspicious. Any hostile relation is named and contained through salutation and offering. In household sanctification, this is a prayer that the unseen tensions of place, land, memory, and relationship be softened, and that energetic forces become guardians of wellbeing rather than causes of disturbance.

1.23 gandharvāhutīḥ
hē̠tayō̠ nāma̍stha̠ tēṣā̎ṃ vaḥ pu̠rō gṛ̠hā a̠gnirva̠ iṣa̍va ssali̠lō,
ni̍li̠pā-nnāma̍stha̠ tēṣā̎ṃ vō dakṣi̠ṇā gṛ̠hāḥ pi̠tarō̍ va̠ iṣa̍va̠ ssaga̍rō,
va̠jriṇō̠ nāma̍stha̠ tēṣā̎ṃ vaḥ pa̠śchā-dgṛ̠hā ssvapnō̍ va̠ iṣa̍vō̠ gahva̍rō,
-'va̠sthāvā̍nō̠ nāma̍stha̠ tēṣā̎ṃ va utta̠rā-dgṛ̠hā āpō̍ va̠ iṣa̍va ssamu̠drō-,
-'dhi̍patayō̠ nāma̍stha̠ tēṣā̎ṃ va u̠pari̍ gṛ̠hā va̠r̠ṣaṃ va̠ iṣa̠vō-'va̍svān,
kra̠vyā nāma̍stha̠ pārthi̍vā̠-stēṣā̎ṃ va i̠ha gṛ̠hā annaṃ̍ ँva̠ iṣa̍vō nimi̠ṣō,
vā̍ta nā̠ma-ntēbhyō̍ vō̠ nama̠stē nō̍ mṛḍayata̠ tē ya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠
taṃ vō̠ jambhē̍ dadhāmi ॥ 42 (17) ॥

Translation (bhāvārtha):
The Gandharva offerings address subtle celestial powers connected with sound, radiance, waters, fragrance, beauty, and intermediate realms. Gandharvas and Apsarases are saluted by name and asked to be gracious. In a practical sense, this section acknowledges that life is shaped not only by visible objects but also by subtle influences: sound, atmosphere, mood, beauty, memory, and unseen presences. By offering to these powers, the rite seeks harmony in the subtle environment of the home. The prayer asks that the delicate forces that affect speech, music, fragrance, emotion, and auspicious atmosphere become friendly and supportive.

1.24 gandharvāhutīḥ (anuṣaṅgaṃ)
hē̠tayō̠ nāma̍stha̠ tēṣā̎ṃ vaḥ pu̠rō gṛ̠hā a̠gnirva̠ iṣa̍va-ssali̠lō vā̍ta nā̠ma-ntēbhyō̍ vō̠ nama̠stē nō̍ mṛḍayata̠ tē ya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠ taṃ vō̠ jambhē̍ dadhāmi ।

ni̠li̠pā-nnāma̍stha̠ tēṣā̎ṃ vō dakṣi̠ṇā gṛ̠hāḥ pi̠tarō̍ va̠ iṣa̍va̠-ssaga̍rō vāta nā̠ma-ntēbhyō̍ vō̠ nama̠stē nō̍ mṛḍayata̠ tē ya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠ taṃ vō̠ jambhē̍ dadhāmi ।

va̠jriṇō̠ nāma̍stha̠ tēṣā̎ṃ vaḥ pa̠śchā-dgṛ̠hā ssvapnō̍ va̠ iṣa̍vō̠ gahva̍rō vāta nā̠ma-ntēbhyō̍ vō̠ nama̠stē nō̍ mṛḍayata̠ tē ya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠ taṃ vō̠ jambhē̍ dadhāmi ।

a̠va̠sthā vā̍ nō̠ nāma̍stha̠ tēṣā̎ṃ va utta̠rā-dgṛ̠hā āpō̍ va̠ iṣa̍vassamu̠drō vā̍ta nā̠ma-ntēbhyō̍ vō̠ nama̠stē nō̍ mṛḍayata̠ tē ya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠ taṃ vō̠ jambhē̍ dadhā̠mi ।

adhi̍patayō̠ nāma̍stha̠ tēṣā̎ṃ va u̠pari̍ gṛ̠hā va̠r̠ṣaṃ va̠ iṣa̠vō-'va̍svān vāta nā̠ma-ntēbhyō̍ vō̠ nama̠stē nō̍ mṛḍayata̠ tē ya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠ taṃ vō̠ jambhē̍ dadhāmi ।

kra̠vyā nāma̍stha̠ pārthi̍vā̠-stēṣā̎ṃ va i̠ha gṛ̠hā annaṃ̍ ँva̠ iṣa̍vō nimi̠ṣō vā̍ta nā̠ma-ntēbhyō̍ vō̠ nama̠stē nō̍ mṛḍayata̠ tē ya-ndvi̠ṣmō yaścha̍ nō̠ dvēṣṭi̠ taṃ vō̠ jambhē̍ dadhāmi ॥ 42ā (17ā) ॥

Translation (bhāvārtha):
The expanded Gandharva sequence names subtle powers through their dwellings, weapons, and associated domains. It includes powers linked with ancestors, waters, rain, food, wind, and the unseen atmosphere around life. These are asked to be gracious through offering. This makes the sanctification more complete: the householder does not live only among walls and objects, but among ancestral memory, weather, food, breath, sound, and subtle emotional fields. The prayer asks that these surrounding influences be peaceful and nourishing. It also gently connects the living household with ancestors and the cycles of rain, food, and air that sustain embodied life.

1.25 ajyāni mantrāḥ
śa̠tāyu̍dhāya śa̠tavī̎ryāya śa̠tōta̍yē 'bhimāti̠ṣāhē̎ । śa̠taṃ yō na̍ śśa̠radō̠ ajī̍tā̠-nindrō̍ nēṣa̠dati̍ duri̠tāni̠ viśvā̎ ।
yē cha̠tvāra̍ḥ pa̠thayō̍ dēva̠yānā̍ anta̠rā dyāvā̍pṛthi̠vī vi̠yanti̍ । tēṣā̠ṃ yō ajyā̍ni̠- majī̍ti-mā̠vahā̠ttasmai̍ nō dēvā̠ḥ pari̍dattē̠ha sarvē̎ । grī̠ṣmō hē̍ma̠nta u̠ta nō̍ vasa̠nta śśa̠ra-dva̠r̠ṣā ssu̍vi̠tannō̍ astu ।
tēṣā̍-mṛtū̠nāgṃ śa̠taśā̍radānā-nnivā̠ta ē̍ṣā̠mabha̍yē syāma । i̠du̠va̠thsa̠rāya̍ parivathsa̠rāya̍ saṃvathsa̠rāya̍ kṛṇutā bṛ̠hannama̍ḥ । tēṣāṃ̎ ँva̠yagṃ su̍ma̠tau ya̠jñiyā̍nā̠-ñjyōgajī̍tā̠ aha̍tā ssyāma ।
bha̠drānna̠-śśrēya̠ ssama̍naiṣṭa dēvā̠ stvayā̍-'va̠sēna̠ sama̍śī mahitvā ।
sanō̍mayō̠ bhūḥ pi̍tō̠ āvi̍śasva̠ śantō̠kāya̍ ta̠nuvē̎ syō̠naḥ ॥ 43 (18) ॥

bhū̠ta-mbhavyaṃ̍ bhavi̠ṣya-dvaṣa̠-ṭthsvāhā̠ ,
nama̠ ṛ-khsāma̠-yaju̠-rvaṣa̠-ṭthsvāhā̠ ,
namō̍ gāya̠trī tri̠ṣṭup jaga̍tī̠ vaṣa̠-ṭthsvāhā̠ ,
nama̍ḥ pṛthi̠vya̍ntari̍kṣaṃ̠ dyau-rvaṣa̠-ṭthsvāhā̠ ,
namō̠ 'gnirvā̠yu-ssūryō̠ vaṣa̠-ṭthsvāhā̠ ,
nama̍ḥ prā̠ṇō-vyā̠nō̍-'pā̠nō vaṣa̠-ṭthsvāhā̠ ,
namō-'nnaṃ̍ kṛ̠ṣi-rvṛṣṭi̠-rvaṣa̠-ṭthsvāhā̠ ,
nama̍ḥ pi̠tā pu̠traḥ pautrō̠ vaṣa̠-ṭthsvāhā̠ ,
namō̠ bhūrbhuva̠ssuva̠ rvaṣa̠-ṭthsvāhā̠ nama̍ḥ ॥ 44 (19) ॥

Translation (bhāvārtha):
The ajyāni mantras use the language of ghee and offering to gather the main supports of auspicious continuity: long life, freedom from misfortune, seasons, years, Vedas, meters, worlds, breath, food, cultivation, rain, progeny, and the three worlds. Ghee is a fitting symbol because it nourishes the fire and carries the offering upward. The prayer asks that time, knowledge, body, food, agriculture, weather, family, and cosmic planes all cooperate. For Udaka Shanti, this means sanctification should result in sustained living, not just a brief ritual moment. The home is blessed as a place where time flows rightly, food grows, breath continues, and lineage is protected.

1.26 atharvaśīr​ṣaṃ
(tai. brā. 1.5.8.1-1.5.8.3)
indrō̍ dadhī̠chō a̠stabhi̍ḥ । vṛ̠trāṇya pra̍tiṣkutaḥ । ja̠ghāna̍ nava̠tīrnava̍ । i̠chChanna-śva̍sya̠ yachChira̍ḥ । parva̍tē̠ṣvapa̍śritam । tadvi̍dachChar​ya̠ṇāva̍ti ।
adrāha̠ gōrama̍nvata । nāma̠ tvaṣṭu̍ra-pī̠chya̎m । i̠tthā cha̠ndrama̍sō gṛ̠hē ।
indra̠mi-dgā̠thinō̍ bṛ̠hat ॥ 45 ॥

indra̍ ma̠rkēbhi̍ ra̠rkiṇa̍ḥ । indraṃ̠ ँvāṇī̍ranūṣata । indra̠ iddharyō̠ ssachā̎ ।
sa-mmi̍śla̠ āva̍chō̠ yujā̎ । indrō̍ va̠jrī hi̍ra̠ṇyaya̍ḥ । indrō̍ dī̠rghāya̠ chakṣa̍sē । āsūryagṃ̍ rōhaya-ddi̠vi । vi gōbhi̠radri̍mairayat । indra̠ vājē̍ṣu nō ava । sa̠hasra̍ pradhanēṣu cha ॥ 46 ॥

u̠gra u̠grābhi̍-rū̠tibhi̍ḥ । tamindraṃ̍ ँvā jayāmasi । ma̠hē vṛ̠trāya̠ hanta̍vē । sa vṛṣā̍ vṛṣa̠bhō-bhu̍vat । indra̠ ssadā ma̍nē kṛ̠taḥ । ōji̍ṣṭha̠ ssabalē̍ hi̠taḥ । dyu̠mnī ślō̠kī sa sau̠mya̍ḥ । gi̠rā vajrō̠ na sambhṛ̍taḥ । saba̍lō̠ ana̍pachyutaḥ । va̠va̠kṣu ru̠grō astṛ̍taḥ ॥ 47 (20) ॥

Translation (bhāvārtha):
This section invokes a strong Atharvanic mode of protection. Indra and the horse-head imagery point to swift, forceful, mantra-powered protection against destructive beings, harmful intention, hostile magic, and disruptive forces. The prayer is not gentle because the danger being addressed is not gentle. It asks sacred speech itself to become armor and thunderbolt, restraining what is harmful before it can enter the ritual space or the household. In Udaka Shanti, this gives the water a protective dimension: it is not only cooling and nourishing, but also carries mantra-force that guards against subtle aggression and restores safety.

1.27 pratyaṅgirasaḥ
(tai. brā. 2.4.2.1-2.4.2.4)
chakṣu̍ṣō hētē̠ mana̍sō hētē । vāchō̍ hētē̠ brahma̍ṇō hētē । yōmā̍-'ghā̠yu-ra̍bhi̠dāsa̍ti । tama̍gnē mē̠nyā-'mē̠ni-ṅkṛ̍ṇu । yōmā̠ chakṣu̍ṣā̠ yō mana̍sā । yō vā̠chā brahma̍ṇā-'ghā̠yu-ra̍bhi̠dāsa̍ti । tayā̎-'gnē̠ tva-mmē̠nyā । a̠muma̍ mē̠ni-ṅkṛ̍ṇu । ya-tkiñchā̠sau mana̍sā̠ yachcha̍ vā̠chā । ya̠jñai-rju̠hōti̠ yaju̍ṣā ha̠virbhi̍ḥ ॥ 48 ॥

ta-nmṛ̠tyu-rnir-ṛ̍tyā saṃvidā̠naḥ । pu̠rā di̠ṣṭā dāhu̍tī rasyahantu ।
yā̠tu̠ dhānā̠ nir-ṛ̍ti̠ rādu̠rakṣa̍ḥ । tē a̍syaghnaṃ̠ tvanṛ̍tēna sa̠tyam ।
indra̍ṣitā̠ ājya̍masya mathnantu । māta-thsamṛ̍ddhi̠ yada̠sau ka̠rōti̍ ।
hanmi̍tē̠-'ha-ṅkṛ̠tagṃ ha̠viḥ । yō mē̍ ghō̠ramachī̍ kṛtaḥ ।
apā̎mchau ta u̠bhau bā̠hū । apa̍nahyāmyā̠sya̎m ॥ 49 ॥

apa̍nahyāmitē bā̠hū । apa̍ nahyāmyā̠sya̎m । a̠gnē-rdē̠vasya̠ brahma̍ṇā । sarvaṃ̍ tē 'vadhiṣ-ṅkṛ̠tam । pu̠rā-'muṣya̍ vaṣa-ṭkā̠rāt । ya̠jña-ndē̠vēṣu̍ naskṛdhi । svi̍ṣṭa-ma̠smākaṃ̍ bhūyāt । mā-'smā-nprāpa̠nnarā̍tayaḥ । anti̍dū̠rē sa̠tō a̍gnē । bhrātṛ̍vyasyā bhi̠dāsa̍taḥ । va̠ṣa̠-ṭkā̠rēṇa̠ vajrē̍ṇa । kṛ̠tyāgṃ ha̍nmi kṛ̠tāma̠ham । yō mā̠ naktaṃ̠ divā̍ sā̠yam । prā̠ta-śchāhnō̍ ni̠pīya̍ti । a̠dyā-tami̍ndra̠ vajrē̍ṇa । bhrātṛ̍vya-mpādayāmasi ॥ 50 (21) ॥

(tai. brā. 2.5.1.1-2.5.1.3)
prā̠ṇō ra̍kṣati̠ viśva̠mēja̍t । iryō̍ bhū̠tvā ba̍hu̠dhā ba̠hūni̍ । sa i-thsarvaṃ̠ ँvyā̍naśē । yō dē̠vō dē̠vēṣu̍ vi̠bhūra̠ntaḥ ।
āvṛ̍dū̠dā-tkṣētriya̍ddhva̠ga-dvṛṣā̎ । tami-tprā̠ṇa-mmana̠sōpa̍ śikṣata ।
agraṃ̍ dē̠vānā̍-mi̠dama̍ttu nō ha̠viḥ । mana̍sa̠śchi-ttē̠dam । bhū̠ta-mbhavyaṃ̍ cha gupyatē । taddhi dē̠vēṣva̍-gri̠yam ॥ 51 ॥

āna̍ ētu puraścha̠ram । sa̠ha dē̠vai-ri̠magṃ hava̎m । mana̠-śśrēya̍si śrēyasi । karma̍n. ya̠jñapa̍tiṃ̠ dadha̍t । ju̠ṣatāṃ̎ mē̠ vāgi̠dagṃ ha̠viḥ । vi̠rā-ḍdē̠vī pu̠rōhi̍tā । ha̠vya̠vāḍana̍-pāyinī । yayā̍ rū̠pāṇi̍ bahu̠dhā vada̍nti । pēśāgṃ̍si dē̠vāḥ pa̍ra̠mē ja̠nitrē̎ । sā nō̍ vi̠rāḍana̍pa sphurantī ॥ 52 ॥

vāgdē̠vī ju̍ṣatā mi̠dagṃ ha̠viḥ । chakṣu̍-rdē̠vānāṃ̠ jyōti̍ra̠mṛtē̠ nya̍ktam ।
a̠sya vi̠jñānā̍ya bahu̠dhā nidhī̍yatē । tasya̍ su̠mna-ma̍śīmahi । mā nō̍ hāsī-dvichakṣa̠ṇam । āyu̠rinna̠ḥ pratī̎ryatām । ana̍ndhā̠-śchakṣu̍ṣā va̠yam । jī̠vā jyōti̍-raśīmahi । suva̠-rjyōti̍-ru̠tāmṛtaṃ̎ । śrōtrē̍ṇa bha̠dra mu̠ta-śṛ̍ṇvanti sa̠tyam । śrōtrē̍ṇa̠ vāchaṃ̍ bahu̠dhōdyamā̍nām । śrōtrē̍ṇa̠ mōda̍ścha̠ maha̍ścha śrūyatē ।
śrōtrē̍ṇa̠ sarvā̠ diśa̠ āśṛ̍ṇōmi । yēna̠ prāchyā̍ u̠ta da̍kṣi̠ṇā । pa̠tīchyai̍ di̠śa-śśṛ̠ṇvantyu̍tta̠rāt । tadichChrōtraṃ̍ bahu̠dhōdyamā̍nam ।
a̠rānna nē̠miḥ pari̠sarvaṃ̍ babhūva ॥ 53 (22) ॥

(tai. brā. 2.7.7.1-2.7.7.7)
si̠gṃ̠hē vyā̠ghra u̠ta yā pṛdā̍kau । tviṣi̍-ra̠gnau brā̎hma̠ṇē sūryē̠yā ।
indraṃ̠ ँyā dē̠vī su̠bhagā̍ ja̠jāna̍ । sā na̠ āga̠n varcha̍sā saṃvidā̠nā । yā rā̍ja̠nyē̍ dundu̠-bhāvāya̍tāyām । aśva̍sya̠ krandyē̠ puru̍ṣasya mā̠yau । indraṃ̠ ँyā dē̠vī su̠bhagā̍ ja̠jāna̍ । sā na̠ āga̠n varcha̍sā saṃvidā̠nā । yā ha̠stini̍ dvī̠pini̠ yā hira̍ṇyē । tviṣi̠-raśvē̍ṣu̠ puru̍ṣēṣu̠ gōṣu̍ ॥ 54 ॥

indraṃ̠ ँyā dē̠vī su̠bhagā̍ ja̠jāna̍ । sā na̠ āga̠n varcha̍sā saṃvidā̠nā । rathē̍ a̠kṣēṣu̍ vṛṣa̠bhasya̠ vājē̎ । vātē̍ pa̠rjanyē̠ varu̍ṇasya̠ śuṣmē̎ । indraṃ̠ ँyā dē̠vī su̠bhagā̍ ja̠jāna̍ । sā na̠ āga̠n varcha̍sā saṃvidā̠nā । rāḍa̍si vi̠rāḍa̍si । sa̠mrāḍa̍si sva̠rāḍa̍si । indrā̍ya tvā̠ tēja̍svatē̠ tēja̍svantagg​ śrīṇāmi । indrā̍ya̠ tvauja̍svata̠ ōja̍svantagg​ śrīṇāmi ॥ 55 ॥

indrā̍ya tvā̠ paya̍svatē̠ paya̍svantagg​ śrīṇāmi । indrā̍ya̠ tvā-''yu̍ṣmata̠ āyu̍ṣmantagg​ śrīṇāmi । tējō̍-'si । tattē̠ praya̍chChāmi । tēja̍svadastu mē̠ mukha̎m । tēja̍sva̠chChirō̍ astu mē । tēja̍svān. vi̠śvata̍ḥ pra̠tyam । tēja̍sā̠ sa-mpi̍pṛgdhimā । ōjō̍-'si । tattē̠ praya̍chChāmi ॥ 56 ॥

ōja̍svadastu mē̠ mukha̎m । ōja̍sva̠chChirō̍ astu mē । ōja̍svān. vi̠śvata̍ḥ pra̠tyam । ōja̍sā̠ sampi̍pṛgdhi mā । payō̍-'si । tattē̠ praya̍chChāmi । paya̍svadastu mē̠ mukha̎m । paya̍sva̠chChirō̍ astu mē । paya̍svān. vi̠śvata̍ḥ pra̠tyam । paya̍sā̠ sampi̍pṛgdhi mā ॥ 57 ॥

āyu̍rasi । tattē̠ praya̍chChāmi । āyu̍ṣmadastu mē̠ mukha̎m । āyu̍ṣma̠chChirō̍ astu mē । āyu̍ṣmān. vi̠śvata̍ḥ pra̠tyam । āyu̍ṣā̠ sampi̍pṛgdhi mā । i̠ma ma̍gna̠ āyu̍ṣē̠ varcha̍sē kṛdhi । pri̠yagṃ rētō̍ varuṇa sōma rājann । mā̠ tē vā̎smā aditē̠ śarma̍ yachCha । viśvē̍ dēvā̠ jara̍daṣṭi̠-ryathā-'sa̍t ॥ 58 ॥

āyu̍rasi vi̠śvāyu̍rasi । sa̠rvāyu̍rasi̠ sarva̠māyu̍rasi । yatō̠ vātō̠ manō̍javāḥ । yata̠ḥ, kṣara̍nti̠ sindha̍vaḥ । tāsāṃ̎ tvā̠ sarvā̍sāgṃ ru̠chā । a̠bhiṣi̍ñchāmi̠ varcha̍sā । sa̠mu̠dra i̍vāsi ga̠hmanā̎ । sōma̍ ivā̠syadā̎bhyaḥ । a̠gniri̍va vi̠śvata̍ḥ pra̠tyam । sūrya̍ iva̠ jyōti̍ṣā vi̠bhūḥ ॥ 59 ॥

a̠pāṃ yō drava̍ṇē̠ rasa̍ḥ । tama̠hama̠smā ā̍muṣyāya̠ṇāya̍ । tēja̍sē brahmavarcha̠sāya̍ gṛhṇāmi । a̠pāṃ ya ū̠rmau rasa̍ḥ । tama̠hama̠smā ā̍muṣyāya̠ṇāya̍ । ōja̍sē vī̠ryā̍ya gṛhṇāmi । a̠pāṃ yō ma̍ddhya̠tō rasa̍ḥ । tama̠hama̠smā ā̍muṣyāya̠ṇāya̍ । puṣṭai̎ pra̠jana̍nāya gṛhṇāmi । a̠pāṃ yō ya̠jñiyō̠ rasa̍ḥ । tama̠hama̠smā ā̍muṣyāya̠ṇāya̍ । āyu̍ṣē dīrghāyu̠tvāya̍ gṛhṇāmi ॥ 60 (23) ॥

Translation (bhāvārtha):
The pratyaṅgirasaḥ mantras counter harm that may arise through sight, speech, thought, action, or hostile ritual force. Misfortune and destructive influences are not allowed to settle on the worshipper; they are turned back and neutralized through sacred utterance. This section recognizes that harm can be subtle: a glance, a word, a thought, a directed intention, or a distorted ritual act. The prayer therefore asks for protection at the level of perception, language, mind, and action. In the larger rite, it strengthens the sanctified water as a shield against subtle negativity and as a means of re-centering the household in sacred speech.

1.28 anna sūktaṃ
(tai. brā. 2.8.8.1-2.8.8.4)
a̠hama̍smi prathama̠jā ṛ̠tasya̍ । pūrvaṃ̍ dē̠vēbhyō̍ a̠mṛta̍sya̠ nābhi̍ḥ ।
yō mā̠ dadā̍ti̠ sa i dē̠va mā vā̎ḥ । a̠hamanna̠ manna̍ ma̠danta̍madmi । pūrva̍-ma̠gnērapi̍ daha̠tyannaṃ̎ । ya̠ttau hā̍sātē ahamutta̠rēṣu̍ । vyātta̍masya pa̠śava̍-ssu̠jambha̎m । paśya̍nti̠ dhīrā̠ḥ pracha̍ranti̠ pākā̎ḥ ।
jahā̎mya̠nya-nna ja̍hāmya̠nyam । a̠hamannaṃ̠ ँvaśa̠michcha̍rāmi ॥ 61 ॥

sa̠mā̠namarthaṃ̠ paryē̍mi bhu̠ñjat । kō mā mannaṃ̍ manu̠ṣyō̍ dayēta ।
parā̍kē̠ annaṃ̠ nihi̍taṃ lō̠ka ē̠tat । viśvai̎-rdē̠vaiḥ pi̠tṛbhi̍-rgu̠ptamanna̎m ।
yada̠dyatē̍ lu̠pyatē̠ ya-tpa̍rō̠pyatē̎ । śa̠ta̠-ta̠mīsā ta̠nūrmē̍ babhūva ।
ma̠hāntau̍ cha̠rū sa̍kṛ-ddu̠gdhēna̍ paprau । diva̍ñcha̠ pṛśñi̍ pṛthi̠vī-ñcha̍ sā̠kam ।
tathsaṃ̠-piba̍ntō̠ nami̍nanti vē̠dhasa̍ḥ । naitadbhūyō̠ bhava̍ti̠ nō kanī̍yaḥ ॥ 62 ॥

annaṃ̍ prā̠ṇamanna̍ mapā̠na-mā̍huḥ । annaṃ̍ mṛ̠tyu-ntamu̍ jī̠vātu̍ māhuḥ ।
annaṃ̍ bra̠hmāṇō̍ ja̠rasaṃ̍ ँvadanti । anna̍māhuḥ pra̠jana̍na-mpra̠jānā̎m ।
mōgha̠-mannaṃ̍ ँvindatē̠ apra̍chētāḥ । sa̠tya-mbra̍vīmi va̠dha ithsa tasya̍ ।
nārya̠maṇaṃ̠ puṣya̍ti̠ nō sakhā̍yam । kēva̍lāghō bhavati kēvalā̠dī ।
a̠ha-mmē̠gha ssta̠naya̠n var​ṣa̍nnasmi । māma̍dantya̠-hama̍dmya̠nyān ॥ a̠hagṃ sada̠mṛtō̍ bhavāmi । madā̍di̠tyā adhi̠ sarvē̍ tapanti ॥ 63 ॥

Translation (bhāvārtha):
Food is praised as a sacred and primal support of life. It sustains breath, strength, vitality, progeny, and continuity; it carries a hint of immortality because living beings are renewed through nourishment. The hymn reminds the household that food is not a merely material commodity. It is tied to breath, sacrifice, generosity, and the cycle by which life supports life. In Udaka Shanti, this prayer is especially fitting because the home must become a place where food is pure, shared, and life-giving. The sanctified water blesses the kitchen, the dining space, the family body, and the ethical obligation to honor and distribute nourishment properly.

1.29 vā-khsūktaṃ
(tai. brā. 2.8.8.4)
dē̠vīṃ vācha̍ma janayanta̠ ya-dvāgvada̍nti ॥ 64 ॥

dē̠vīṃ vācha̍majanayanta dē̠vāḥ । tāṃ vi̠śvarū̍pāḥ pa̠śavō̍ vadanti । sā nō̍ ma̠ndrēṣa̠ mūrjaṃ̠ duhā̍nā । dhē̠nurvāga̠smā-nupa̠suṣṭu̠taitu̍ ॥ 64a ॥

ya-dvāgvada̍ntya vichēta̠nāni̍ । rāṣṭrī̍ dē̠vānā̎-nniṣa̠sāda̍ ma̠ndrā । chata̍sra̠ ūrjaṃ̍ duduhē̠ payāgṃ̍si । kva̍svi dasyāḥ para̠ma-ñja̍gāma ॥ 64b ॥

(tai. brā. 2.8.8.4-2.8.8.5)
a̠na̠ntā-mantā̠dadhi̠ nirmi̍tā-mma̠hīm । yasyāṃ̎ dē̠vā a̍dadhu̠-rbhōja̍nāni । ēkā̎kṣarā-ndvi̠padā̠gṃ̠ ṣaṭpa̍dāñcha । vācha̍-ndē̠vā upa̍jīvanti̠ viśvē̎ । vācha̍-ndē̠vā upa̍jīvanti̠ viśvē̎ । vācha̍-ṅgandha̠rvāḥ pa̠śavō̍ manu̠ṣyā̎ḥ । vā̠chīmā viśvā̠ bhuva̍nā̠-nyarpi̍tā । sā nō̠ havaṃ̍ juṣatā̠-mindra̍ patnī ।
vāga̠kṣaraṃ̍ prathama̠jā ṛ̠tasya̍ । vēdā̍nā-mmā̠tā-'mṛta̍sya̠ nābhi̍ḥ ॥ 65 ॥

sā nō̍ juṣā̠ṇōpa̍ ya̠jña māgā̎t । ava̍ntī dē̠vī su̠havā̍ mē astu । yā mṛṣa̍yō mantra̠ kṛtō̍ manī̠ṣiṇa̍ḥ । a̠nvaichCha̍-ndē̠vā-stapa̍sā̠ śramē̍ṇa । tā-ndē̠vīṃ vāchagṃ̍ ha̠viṣā̍ yajāmahē । sā nō̍ dadhātu sukṛ̠tasya̍ lō̠kē ।
cha̠tvāri̠ vā-kpari̍mitā pa̠dāni̍ । tāni̍ vidu-rbrāhma̠ṇā yē ma̍nī̠ṣiṇa̍ḥ । guhā̠ trīṇi̠ nihi̍tā̠ nēṅga̍yanti । tu̠rīyaṃ̍ ँvā̠chō ma̍nu̠ṣyā̍ vadanti ॥ 66 ॥

Translation (bhāvārtha):
Speech is honored as divine, nourishing, hidden in depth, and revealed through seers and wise people. It is compared to a cow because true speech gives milk-like nourishment: mantra, meaning, sweetness, and guidance. The prayer asks that speech become worthy of sacrifice, helpful to the worshipper, and aligned with sacred knowledge. In a household, speech is one of the most powerful forces: it can heal, teach, bless, wound, or divide. By including vākh sūktaṃ, Udaka Shanti asks that the home be purified not only in water and space, but also in language. Words spoken there should become truthful, gentle, nourishing, and ritually fit.

1.30 śraddhā sūktaṃ
(tai. brā. 2.8.8.5-2.8.8.8)
śra̠ddhayā̠-'gni ssami̍dhyatē । śra̠ddhayā̍ vindatē ha̠viḥ । śra̠ddhā-mbhaga̍sya mū̠rdhani̍ । vacha̠sā vē̍dayāmasi । pri̠yagg​ śra̍ddhē̠ dada̍taḥ । pri̠yagg​ śra̍ddhē̠ didā̍sataḥ । pri̠ya-mbhō̠jēṣu̠ yajva̍su । i̠da-mma̍ udi̠ta-ṅkṛ̍dhi । yathā̍ dē̠vā asu̍rēṣu । śra̠ddhā mu̠grēṣu̍ chakri̠rē ॥ 67 ॥

ē̠va-mbhō̠jēṣu̠ yajva̍su । a̠smāka̍-mudi̠ta-ṅkṛ̍dhi । śra̠ddhā-ndē̍vā̠ yaja̍mānāḥ । vā̠yu-gō̍pā̠ upā̍satē । śra̠ddhāgṃ hṛ̍da̠yya̍yā-''kū̎tyā । śra̠ddhayā̍ hūyatē ha̠viḥ ।
śra̠ddhā-mprā̠tar-ha̍vāmahē । śra̠ddhā-mma̠ddhyandi̍naṃ̠ pari̍ । śra̠ddhāgṃ sūrya̍sya ni̠mruchi̍ । śraddhē̠ śraddhā̍payē̠ hamā̎ ॥ 68 ॥

śra̠ddhā dē̠vāna-dhi̍vastē । śra̠ddhā viśva̍ mi̠da-ñjaga̍t । śra̠ddhā-ṅkāma̍sya mā̠tara̎m । ha̠viṣā̍ vardhayāmasi ॥ 69a ॥

Translation (bhāvārtha):
Faith is praised as the power that makes ritual real. Through śraddhā, the fire is kindled, offerings become meaningful, and the worshipper's intention becomes steady. The hymn asks for faith in the morning, at midday, and in the evening, showing that faith must accompany the whole rhythm of daily life. It is also called the mother of worthy aspiration, because desire becomes pure and purposeful only when joined to reverence. In Udaka Shanti, this section reminds us that water, mantra, and offering are not mechanical. Their blessing becomes fruitful when the household receives them with trust, sincerity, and truthful intention.

1.31 brahma sūktaṃ
(tai. brā. 2.8.8.10-2.8.8.11)
brahma̍jajñā̠na-mpra̍tha̠ma-mpu̠rastā̎t । visī̍ma̠ta-ssu̠ruchō̍ vē̠na ā̍vaḥ ।
sa bu̠ddhniyā̍ upa̠mā a̍sya vi̠ṣṭhāḥ । sa̠taścha̠ yōni̠-masa̍taścha̠ viva̍ḥ ॥ pi̠tā-vi̠rājā̍ mṛṣa̠bhō-ra̍yī̠ṇām । a̠ntari̍kṣaṃ vi̠śvarū̍pa̠ āvi̍vēśa ॥ 69b ॥

tama̠rkaira̠bhya̍rchchanti va̠thsam । brahma̠ santa̠-mbrahma̍ṇā va̠rdhaya̍ntaḥ ॥ brahma̍ dē̠vāna̍janayat । brahma̠ viśva̍mi̠da-ñjaga̍t ॥
brahma̍ṇaḥ, kṣa̠tra-nnirmi̍tam । brahma̍ brāhma̠ṇa ā̠tmanā̎ ॥ a̠ntara̍smi-nni̠mē lō̠kāḥ । a̠nta rviśva̍mi̠da-ñjaga̍t । brahmai̠va bhū̠tānā̠-ñjyēṣṭha̎m । tēna̠ kō̍-'r​hati̠ spardhi̍tum ॥ 70 ॥

brahmaṃ̍ dē̠vā-straya̍strigṃśat । brahma̍-nnindra prajāpa̠tī । brahma̍n.ha̠ viśvā̍ bhū̠tāni̍ । nā̠vī vā̠nta-ssa̠māhi̍tā ॥ chata̍sra̠ āśā̠ḥ pracha̍rantva̠-gnaya̍ḥ । i̠mannō̍ ya̠jñanna̍yatu prajā̠nann ।
ghṛ̠ta-mpinva̍nna̠ jaragṃ̍ su̠vīra̎m । brahma̍ sa̠mi-dbha̍va̠tyāhu̍tīnām ॥ 71 ॥

Translation (bhāvārtha):
The Brahma hymn praises sacred knowledge and utterance as primal, creative, sustaining, and superior to competing powers. brahma here includes the power of mantra, the priestly knowledge that orders ritual, and the deeper truth that underlies creation. The prayer recognizes that the rite depends on correct knowledge as much as correct materials. Fire, water, offerings, and actions become Vedic only when joined to mantra and understanding. In Udaka Shanti, this section asks that the home be founded on sacred speech and truth, not on noise or confusion. It also honors the teachers and ritual lineage through which the mantras are preserved.

1.32 gō sūktaṃ
(tai. brā. 2.8.8.11)
āgāvō̍ agmannu̠ta bha̠dra-ma̍krann । sīda̍ntu gō̠ṣṭhē-ra̠ṇaya̍ntva̠smē ॥ pra̠jāva̍tīḥ puru̠ rūpā̍ i̠ha syuḥ । indrā̍ya pū̠rvī ru̠ṣasō̠ duhā̍nāḥ । indrō̠ yajva̍nē pṛṇa̠tē cha̍ śikṣati । upēdda̍dāti̠ na sva-mmu̍ṣāyati । bhūyō̍ bhūyō ra̠yimida̍sya va̠rdhayann̍ । abhi̍nnē khi̠llē nida̍dhāti dēva̠yum ।
na tā na̍śanti̠ na tā arvā̎ ॥ 72 ॥

na tā na̍śanti̠ nada̍bhāti̠ taska̍raḥ । nainā̍ ami̠trō vyathi̠rā da̍dhar​ṣati ।
dē̠vāg​ścha̠ yābhi̠-ryaja̍tē̠ dadā̍ti cha । jyōgittābhi̍ ssachatē̠ gōpa̍ti ssa̠ha ॥ 72a ॥

na tā arvā̍ rē̠ṇu ka̍kāṭō aśnutē । na sagg̍ skṛta̠tra-mupa̍yanti̠ tā a̠bhi ।
u̠ru̠gā̠yama̍bhaya̠-ntasya̠ tā anu̍ । gāvō̠ martya̍sya̠ vicha̍ranti̠ yajva̍naḥ ॥ 72b ॥

(tai. brā. 2.8.8.12)
gāvō̠ bhagō̠ gāva̠ indrō̍ mē achChāt । gāva̠ ssōma̍sya pratha̠masya̍ bha̠kṣaḥ ।
i̠mā yā gāva̠-ssaja̍nāsa̠ indra̍ḥ । i̠chChāmī-ddhṛ̠dā mana̍sā-chi̠dindra̎m ।
yū̠ya-ṅgā̍vō mēdayathā kṛ̠śañchi̍t । a̠ślī̠la-ñchi̍-tkṛṇuthā su̠pratī̍kam ॥ 73 ॥

bha̠dra-ṅgṛ̠ha-ṅkṛ̍ṇutha bhadra vāchaḥ । bṛ̠hadvō̠ vaya̍ uchyatē sa̠bhāsu̍ । pra̠jāva̍tī ssū̠yava̍sagṃ-ri̠śantī̎ḥ । śu̠ddhā a̠pa ssu̍prapā̠ṇē piba̍ntīḥ ।
māva̍ stē̠na ī̍śata̠ māghaśagṃ̍saḥ । pari̍vō hē̠tī ru̠drasya̍ vṛñjyāt । upē̠da-mu̍pa̠-parcha̍nam । ā̠su gōṣūpa̍ pṛchyatām । upa̍r​ṣa̠bhasya̠ rēta̍si । upē̎mdra̠ tava̍ vī̠ryē̎ ॥ 74 (24) ॥

Translation (bhāvārtha):
Cows are praised as sources of blessing, nourishment, prosperity, sweetness, and social wellbeing. The hymn asks that they have good pasture, give nourishing milk, remain protected, and support the household's flourishing. In Vedic imagery, cows also suggest rays of light, gentle wealth, and the ethical responsibility to care for beings that sustain us. In Udaka Shanti, this section expands the blessing to animals, food, agriculture, and livelihood. A sanctified home is one where nourishment is protected, wealth is gentle and dharmic, and dependent beings are treated with care. The prayer asks for prosperity that comes with responsibility and sweetness.

1.33 sūryā chandramasā sūktaṃ
(tai. brā. 2.8.9.1)
tā sū̎ryā chandra̠masā̍ viśva̠-bhṛtta̍mā ma̠hat । tējō̠ vasu̍madrājatō di̠vi । sāmā̎tmānā charata ssāma-chā̠riṇā̎ । yayō̎rvra̠ta-nnama̠mē jātu̍ dē̠vayō̎ḥ । u̠bhāvantau̠ pari̍yāta̠ armyā̎ । di̠vō na ra̠śmīg​ sta̍nu̠tō-vya̍rṇa̠vē । u̠bhā bhu̍va̠ntī bhuva̍nā ka̠vikra̍tū । sūryā̠ na cha̠ndrā cha̍ratō ha̠tāma̍tī । patī̎dyu̠ma-dvi̍śva̠-vidā̍ u̠bhā di̠vaḥ । sūryā̍ u̠bhā cha̠ndrama̍sā vichakṣa̠ṇā ॥ 75 ॥

vi̠śvavā̍rā varivō̠ bhā varē̎ṇyā । tā nō̍-'vata-mmati̠mantā̠ mahi̍vratā । vi̠śva̠vapa̍rī pra̠tara̍ṇā tara̠ntā । su̠va̠rvidā̍ dṛ̠śayē̠ bhūri̍ raśmī । sūryā̠ hi cha̠ndrā vasu̍tvē̠ṣa-da̍r​śatā । ma̠na̠svinō̠ 'bhānu̍chara̠tōnu̠-sandiva̎m । a̠sya śravō̍ na̠dya̍ ssa̠pta bi̍bhrati । dyāvā̠ kṣāmā̍ pṛthi̠vī da̍r​śa̠taṃ vapu̍ḥ । a̠smē sū̎ryā chandra̠masā̍-'bhi̠chakṣē̎ । śra̠ddhēka-mi̍ndra charatō vichartu̠ram ॥ 76 ॥
pū̠rvā̠pa̠ra-ñcha̍ratō mā̠ya yai̠tau । śiśū̠ krīḍa̍ntau̠ pari̍yātō adhva̠ram । viśvā̎nya̠nyō bhuva̍nā 'bhi̠chaṣṭē̎ । ṛ̠tūna̠nyō vi̠dadha̍jjāyatē̠ puna̍ḥ । hira̍ṇyavarṇā̠-śśucha̍yaḥ pāva̠kā yāsā̠gṃ̠ rājā̎ । yāsāṃ̎ dē̠vā śśi̠vēna̍ mā̠ chakṣu̍ṣā paśyata । āpō̍ bha̠drā āditpa̍śyāmi ॥ 77 ॥

hira̍ṇyavarṇā̠-śśucha̍yaḥ pāva̠kā yāsu̍ jā̠taḥ ka̠śyapō̠ yāsvindra̍ḥ । a̠gniṃ yā garbhaṃ̍ dadhi̠rē virū̍pā̠stā na̠ āpa̠śśagg​ syō̠nā bha̍vantu ॥
yāsā̠gṃ̠ rājā̠ varu̍ṇō̠ yāti̠ madhyē̍ satyānṛ̠tē a̍va̠paśyaṃ̠ janā̍nām ।
ma̠dhu̠śchuta̠-śśucha̍yō̠ yāḥ pā̍va̠kāstā na̠ āpa̠śśagg​ syō̠nā bha̍vantu ॥ 77a ॥

yāsāṃ̎ dē̠vā di̠vi kṛ̠ṇvanti̍ bha̠kṣayyā a̠ntari̍kṣē bahu̠dhā bhava̍nti ।
yāḥ pṛ̍thi̠vī-mpaya̍sō̠ndanti̍ śu̠krāstā na̠ āpa̠śśagg​ syō̠nā bha̍vantu ॥
śi̠vēna̍ mā̠ chakṣu̍ṣā paśyatāpa śśi̠vayā̍ ta̠nuvōpa̍ spṛśata̠ tvacha̍-mmē ।
sarvāgṃ̍ a̠gnīgṃ ra̍phsu̠ṣadō̍ huvē vō̠ mayi̠ varchō̠ bala̠mōjō̠ nidha̍tta ॥ 77b ॥

āpō̍ bha̠drā ghṛ̠tamidāpa̍ āsura̠gnī-ṣōmau̍ bibhra̠tyāpa̠ ittāḥ । tī̠vrō rasō̍ madhu̠pṛchā̍-maraṅga̠ma ā mā̎ prā̠ṇēna̍ sa̠ha varcha̍sā gann ।
āditpa̍śyā myu̠tavā̍ śṛṇō̠myāmā̠ ghōṣō̍ gachChati̠ vānna̍ āsām । manyē̍ bhējā̠nō a̠mṛta̍sya̠ tar​hi̠ hira̍ṇyavarṇā̠ atṛ̍paṃ ya̠dā va̍ḥ ॥ 77ch ॥

Translation (bhāvārtha):
Sun, Moon, and radiant waters are praised as supports of light, time, purity, and life-sustaining order. The Sun gives vision, heat, direction, and clarity; the Moon gives cooling rhythm, nourishment, and cyclical measure; the waters carry essence and purification. Together they sustain plants, food, bodily rhythms, ritual timing, and the alternation of day and night. In Udaka Shanti, this section connects the consecrated water with cosmic light and time. The water in the vessel is not isolated from the larger universe; it is blessed as part of the cycle of sun, moon, rain, herbs, nourishment, and life.

1.34 nāsadāsīya sūktaṃ
(tai. brā. 2.8.9.3-2.8.9.7)
nāsa̍dāsī̠nnō sadā̍sītta̠dānī̎m । nāsī̠drajō̠ nō vyō̍mā-pa̠rōyat । kimā va̍rīva̠ḥ kuha̠kasya̠ śarmann̍ । abhaṃ̠ḥ kimā̍sī̠-dgaha̍na-ṅgabhī̠ram ॥ 78 ॥
na mṛ̠tyu-ra̠mṛta̠-ntar​hi̠ na । rātri̍yā̠ ahna̍ āsī-tprakē̠taḥ । ānī̍da vā̠tagg​ sva̠dhayā̠ tadēka̎m । tasmā̎ddhā̠nya-nna pa̠raḥ kiñcha̠nāsa̍ ।
tama̍ āsī̠-ttama̍sā gū̠ḍhamagrē̎ prakē̠tam । sa̠li̠lagṃ sarva̍ mā i̠dam । tu̠chChē nā̠bhvapi̍hitaṃ̠ ँyadāsī̎t । tama̍sa̠s tanma̍hi̠nā jā̍ya̠taika̎m ।
kāma̠stadagrē̠ sama̍varta̠tādhi̍ । mana̍sō̠ rēta̍ḥ pratha̠maṃ yadāsī̎t ॥ 79 ॥

sa̠ tō bandhu̠masa̍ti̠ nira̍vindann । hṛ̠di-pra̠tīṣyā̍ ka̠vayō̍ manī̠ṣā ।
ti̠ra̠śchīnō̠ vita̍tō ra̠śmi-rē̍ṣām । a̠dhasvi̍dā̠sī(3) du̠pari̍svidāsī(3)t ।
rē̠tō̠dhā ā̍sa-nmahi̠māna̍ āsann । sva̠dhā a̠vastā̠-tpraya̍tiḥ pa̠rastā̎t ।
kō a̠ddhā vē̍da̠ka i̠ha pravō̍chat । kuta̠ ājā̍tā̠ kuta̍ i̠yaṃ visṛ̍ṣṭiḥ ।
a̠rvāg dē̠vā a̠sya vi̠sarja̍nāya । athā̠ kō vē̍da̠ yata̍ ā ba̠bhūva̍ ॥ 80 ॥

i̠yaṃ visṛ̍ṣṭi̠-ryata̍ āba̠bhūva̍ । yadi̍ vā da̠dhē yadi̍ vā̠ na ।
yō a̠syāddhya̍kṣaḥ para̠mē vyō̍mann । sō a̠ṅgavē̍da̠ yadi̍ vā̠ na vēda̍ ।
kigg​svi̠dvanaṃ̠ ka u̠sa vṛ̠kṣa ā̍sīt । yatō̠ dyāvā̍pṛthi̠vī ni̍ṣṭata̠kṣuḥ ।
manī̍ṣiṇō̠ mana̍sā pṛ̠chChatēdu̠tat । yada̠ddhyati̍ṣṭha̠-dbhuva̍nāni dhā̠rayann̍ । brahma̠vanaṃ̠ brahma̠ sa vṛ̠kṣa ā̍sīt । yatō̠ dyāvā̍pṛthi̠vī ni̍ṣṭata̠kṣuḥ ॥ manī̍ṣiṇō̠ mana̍sā̠ vibra̍vīmi vaḥ । brahmā̠ddhyati̍ṣṭha̠-dbhuva̍nāni dhā̠rayann̍ ॥ 81 ॥

Translation (bhāvārtha):
The nāsadāsīya sūktaṃ contemplates the mystery before manifest creation, when neither non-being nor being, neither air nor heaven, had clearly arisen. It speaks of darkness covered by darkness, of the undifferentiated waters, of desire as the first seed of mind, and of the hidden connection discovered by sages. The hymn ends with humility: who truly knows the origin, and whether even the highest overseer knows? In Udaka Shanti, this contemplative hymn deepens the rite. The same water used for household sanctification is linked to the primordial mystery from which life and order emerge. Practical blessing is thus grounded in wonder and humility.

1.35 bhāgya sūktaṃ
(tai. brā. 2.8.9.7-2.8.9.9)
prā̠tara̠gni-mprā̠tarindragṃ̍ havāmahē । prā̠ta-rmi̠trā varu̍ṇā prā̠tara̠śvinā̎ ।
prā̠ta-rbhagaṃ̍ pū̠ṣaṇaṃ̠ brahma̍ṇa̠spati̎m । prā̠tassōma̍ mu̠ta ru̠dragṃ hu̍vēma ॥ pra̠ta̠rjitaṃ̠ bhaga̍mu̠gragṃ hu̍vēma । va̠ya-mpu̠tramadi̍tē̠ryō vi̍dha̠rtā । ā̠dhraśchi̠dya-mmanya̍māna-stu̠raśchi̍t । rājā̍ chi̠dya-mbhagaṃ̍ bha̠kṣītyāha̍ ॥ 82 ॥

bhaga̠praṇē̍ta̠-rbhaga̠satya̍rādhaḥ । bhagē̠mā-ndhiya̠muda̍va̠ dada̍nnaḥ । bhaga̠praṇō̍ janaya̠ gōbhi̠raśvai̎ḥ । bhaga̠ pranṛbhi̍-rnṛ̠vanta̍ssyāma ॥ u̠tēdānīṃ̠ bhaga̍vantassyāma । u̠ta prapi̠tva u̠ta maddhyē̠ ahnā̎m । u̠tōdi̍tā maghava̠n-thsūrya̍sya । va̠ya-ndē̠vānāgṃ̍ suma̠tau syā̍ma ॥ bhaga̍ ē̠va bhaga̍vāgṃ astu dēvāḥ । tēna̍ va̠ya-mbhaga̍vanta ssyāma ॥ 83 ॥

tantvā̍ bhaga̠ sarva̠ ijjō̍havīmi । sanō̍ bhaga pura ē̠tā bha̍vē̠ha ॥ sama̍dhva̠rā-yō̠ṣasō̍-'namanta । da̠dhi̠krāvē̍va̠ śucha̍yē pa̠dāya̍ । a̠rvā̠chī̠naṃ va̍su̠vidaṃ̠ bhaga̍nnaḥ । ratha̍mi̠vāśvā̍ vā̠jina̠ āva̍hantu ॥ aśvā̍vatī̠-rgōma̍tī-rna u̠ṣāsa̍ḥ । vī̠rava̍tī̠-ssada̍muchChantu bha̠drāḥ । ghṛ̠ta-nduhā̍nā vi̠śvata̠ḥ prapī̍nāḥ । yū̠ya-mpā̍ta sva̠stibhi̠-ssadā̍naḥ ॥ 84 (25) ॥

Translation (bhāvārtha):
Divine fortune is invoked at dawn through Agni, Indra, Mitra, Varuna, the Ashvins, Soma, Rudra, Pushan, and Bhaga. The prayer asks for a rightful share of blessing: resources, cows, horses, strength, guidance, favor, and noble capacity. Because the hymn is tied to dawn, it carries the feeling of beginning well. Fortune here is not random luck; it is the properly allotted support that allows dharmic life to proceed. In Udaka Shanti, this section asks that the sanctified household enter its next phase with auspicious share, guided effort, friendly relationships, nourishment, and success that remains under divine order.

1.36 nakṣatra sūktaṃ
(tai. brā. 3.1.1.1-3.1.3.3)
1.nakṣatraṃ - kṛttikā dēvatā - agniḥ
a̠gnirna̍ḥ pātu̠ kṛtti̍kāḥ । nakṣa̍tra-ndē̠vami̍ndri̠yam । i̠damā̍sāṃvichakṣa̠ṇam । ha̠virā̠san ju̍hōtana । yasya̠ bhānti̍ ra̠śmayō̠ yasya̍ kē̠tava̍ḥ । yasyē̠mā viśvā̠ bhuva̍nāni̠ sarvā̎ । sa kṛtti̍kā bhira̠bhi-sa̠ṃvasā̍naḥ । a̠gnirnō̍ dē̠vassu̍vi̠tē da̍dhātu ॥ 1 ॥

2. nakṣatraṃ - rōhiṇī dēvatā - prajāpatiḥ
pra̠jāpa̍tē rōhi̠ṇī vē̍tu̠ patnī̎ । vi̠śvarū̍pā bṛha̠tī chi̠trabhā̍nuḥ ॥ 85 ॥
sā nō̍ ya̠jñasya̍ suvi̠tē da̍dhātu । yathā̠ jīvē̍ma śa̠rada̠ssavī̍rāḥ । rō̠hi̠ṇī dē̠vyuda̍gā-tpu̠rastā̎t । viśvā̍ rū̠pāṇi̍ prati̠mōda̍mānā । pra̠jāpa̍tigṃ ha̠viṣā̍ va̠rdhaya̍ntī । pri̠yā dē̠vānā̠-mupa̍yātu ya̠jñam ॥ 2 ॥

3.nakṣatraṃ - mṛgaśīr​ṣaḥ dēvatā - sōmaḥ
sōmō̠ rājā̍ mṛgaśī̠ra̠.ṣēṇa̠ āgann̍ । śi̠va-nnakṣa̍tra-mpri̠yama̍sya̠ dhāma̍ । ā̠pyāya̍mānō bahu̠dhā janē̍ṣu । rētaḥ̍ pra̠jāṃ yaja̍mānē dadhātu ॥ 86 ॥
yattē̠ nakṣa̍tra-mmṛgaśī̠r̠ṣamasti̍ । pri̠yagṃ rā̍ja-npri̠yata̍ma-mpri̠yāṇā̎m । tasmai̍ tē sōma ha̠viṣā̍ vidhēma । śanna̍ ēdhi dvi̠padē̠ śañchatu̍ṣpadē ॥ 3 ॥
4. nakṣatraṃ - ārdrā dēvatā - rudraḥ
ā̠rdrayā̍ ru̠draḥ pratha̍mā na ēti । śrēṣṭhō̍ dē̠vānāṃ̠ pati̍raghni̠yānā̎m । nakṣa̍tramasya ha̠viṣā̍ vidhēma । mā naḥ̍ pra̠jāgṃ rī̍riṣa̠-nmōta vī̠rān । hē̠tī ru̠drasya̠ pari̍ṇō vṛṇaktu । ā̠rdrā nakṣa̍tra-ñjuṣatāgṃ ha̠virna̍ḥ ॥ 87 ॥
pra̠mu̠ñchamā̍nau duri̠tāni̠ viśvā̎ । apā̠ghaśagṃ̍ sannu-datā̠marā̍tim ॥ 4 ॥

5.nakṣatraṃ - punarvasu dēvatā - aditiḥ
puna̍rnō dē̠vyadi̍ti-sspṛṇōtu । puna̍rvasū naḥ̠ puna̠rētā̎ṃ ya̠jñam । puna̍rnō dē̠vā a̠bhiya̍ntu̠ sarvē̎ । punaḥ̍ punarvō ha̠viṣā̍ yajāmaḥ । ē̠vā na dē̠vyadi̍tirana̠rvā । viśva̍sya bha̠rtrī jaga̍taḥ prati̠ṣṭhā । puna̍rvasū ha̠viṣā̍ va̠rdhaya̍ntī । pri̠ya-ndē̠vānā̠-mapyē̍tu̠ pāthaḥ̍ ॥ 5 (88) ॥

6.nakṣatraṃ - puṣyaḥ dēvatā - bṛhaspatiḥ
bṛha̠spatiḥ̍ pratha̠mañjāya̍mānaḥ । ti̠ṣya̍-nnakṣa̍trama̠bhi samba̍bhūva । śrēṣṭhō̍ dē̠vānāṃ̠ pṛta̍nāsu ji̠ṣṇuḥ । di̠śō nu̠ sarvā̠ abha̍yannō astu । ti̠ṣyaḥ̍ pu̠rastā̍du̠ta ma̍dhya̠tō naḥ̍ । bṛha̠spati̍-rna̠ḥ pari̍pātu pa̠śchāt । bādhē̍ tā̠-ndvēṣō̠ abha̍ya-ṅkṛṇutām । su̠vīrya̍sya̠ pata̍yasyāma ॥ 6 ॥

7. nakṣatraṃ -āśrēṣaṃ dēvatā - sarpāḥ
i̠dagṃ sa̠rpēbhyō̍ ha̠vira̍stu̠ juṣṭa̎m । ā̠śrē̠ṣā yēṣā̍ manu̠yanti̠ chētaḥ̍ ॥ 89 ॥
yē a̠ntari̍kṣa-mpṛthi̠vīṃ-kṣi̠yanti̍ । tēna̍ ssa̠rpāsō̠ hava̠māga̍miṣṭhāḥ । yē rō̍cha̠nē sūrya̠syāpi̍ sa̠rpāḥ । yē divaṃ̍ dē̠vī-manu̍sa̠ñchara̍nti । yēṣā̍māśrē̠ṣā a̍nu̠yanti̠ kāma̎m । tēbhya̍-ssa̠rpēbhyō̠ madhu̍-majjuhōmi ॥ 7 ॥

8.nakṣatraṃ - maghā dēvatā - pitaraḥ
upa̍hūtāḥ pi̠tarō̠ yē ma̠ghāsu̍ । manō̍javasa-ssu̠kṛta̍-ssukṛ̠tyāḥ । tē nō̠ nakṣa̍trē̠ hava̠māga̍miṣṭhāḥ । sva̠dhābhi̍-rya̠jña-mpraya̍ta-ñjuṣantām ॥ 90 ॥
yē a̍gnida̠gdhā yē-'na̍gni-dagdhāḥ । yē̍-'muँlō̠ka-mpi̠taraḥ̍ kṣi̠yanti̍ । yāg​ścha̍ vi̠dmayāgṃ u̍ cha̠ na pra̍vi̠dma । ma̠ghāsu̍ ya̠jñagṃ sukṛ̍ta-ñjuṣantām ॥ 8 ॥

9.nakṣatraṃ - pūrvaphalgu̍nī dēvatā - aryamā
gavāṃ̠ pati̠ḥ phalgu̍nī-nāmasi̠ tvam । tada̍r​yaman varuṇa mitra̠ chāru̍ । tantvā̍ va̠yagṃ sa̍ni̠tāragṃ̍ sanī̠nām । jī̠vā jīva̍nta̠mupa̠ saṃvi̍śēma । yēnē̠mā viśvā̠ bhuva̍nāni̠ sañji̍tā । yasya̍ dē̠vā a̍nusa̠ṃyanti̠ chētaḥ̍ ॥ 91 ॥
a̠rya̠mā rājā̠-'jara̠stu vi̍ṣmān । phalgu̍nīnā-mṛṣa̠bhō rō̍ravīti ॥ 9 ॥

10.nakṣatraṃ - uttara pha̍lgunī dēvatā - bhagaḥ
śrēṣṭhō̍ dē̠vānāṃ̎ bhagavō bhagāsi । tattvā̍ vidu̠ḥ phalgu̍nī̠-stasya̍ vittāt । a̠smabhya̍ṃ-kṣa̠trama̠jaragṃ̍ su̠vīrya̎m । gōma̠daśva̍-va̠dupa̠sannu̍-dē̠ha । bhagō̍ha dā̠tā bhaga̠ itpra̍dā̠tā । bhagō̍ dē̠vīḥ phalgu̍nī̠-rāvi̍vēśa । bhaga̠syētta-mpra̍sa̠va-ṅga̍mēma । yatra̍ dē̠vai-ssa̍dha̠mādaṃ̍ madēma । ॥ 10/ 92 ॥

11.nakṣatraṃ - hastaḥ dēvatā - savita
āyā̍tu dē̠va-ssa̍vi̠tō pa̍yātu । hi̠ra̠ṇyayē̍na su̠vṛtā̠ rathē̍na । vaha̠n̠. hastagṃ̍ su̠bhagaṃ̍ ँvidma̠nāpa̍sam । pra̠yachCha̍ntaṃ̠ papu̍riṃ̠ puṇya̠machCha̍ । hasta̠ḥ praya̍chCha tva̠mṛtaṃ̠ ँvasī̍yaḥ । dakṣi̍ṇēna̠ prati̍gṛbhṇīma ēnat ।
dā̠tāra̍-ma̠dya sa̍vi̠tā vi̍dēya । yō nō̠ hastā̍ya prasu̠vāti̍ ya̠jñam ॥ 11 ॥

12. nakṣatraṃ - chitrā dēvatā - tvaṣṭā
tvaṣṭā̠ nakṣa̍tra-ma̠bhyē̍ti chi̠trām । su̠bhagṃ sa̍saṃyuva̠tigṃ rōcha̍mānām ॥ 93 ॥
ni̠vē̠śaya̍nna̠-mṛtā̠-nmartyāg̍ścha । rū̠pāṇi̍ pi̠gṃ̠śa-nbhuva̍nāni̠ viśvā̎ । tanna̠stvaṣṭā̠ tadu̍ chi̠trā vicha̍ṣṭām । tannakṣa̍tra-mbhūri̠dā a̍stu̠ mahya̎m । tannaḥ̍ pra̠jāṃ vī̠rava̍tīgṃ sanōtu । gōbhi̍rnō̠ aśvai̠-ssama̍naktu ya̠jñam ॥ 12 ॥

13.nakṣatraṃ - svātī dēvatā - vāyuḥ
vā̠yu-rnakṣa̍tra-ma̠bhyē̍ti̠ niṣṭyā̎m । ti̠gmaśṛṃ̍gō vṛṣa̠bhō rōru̍vāṇaḥ । sa̠mī̠raya̠-nbhuva̍nā māta̠riśvā̎ । apa̠ dvēṣāgṃ̍si nudatā̠marā̍tīḥ ॥ 94 ॥
tannō̍ vā̠yastadu̠ niṣṭyā̍ śṛṇōtu । tannakṣa̍tra-mbhūri̠dā a̍stu̠ mahya̎m । tannō̍ dē̠vāsō̠ anu̍ jānantu̠ kāma̎m । yathā̠ tarē̍ma duri̠tāni̠ viśvā̎ ॥ 13 ॥

14.nakṣatraṃ - viśākhā dēvatā - indrāgnīḥ
dū̠ra-ma̠smachChatra̍vō yantu bhī̠tāḥ । tadi̍ndrā̠gnī kṛ̍ṇutāṃ̠ ta-dviśā̍khē । tannō̍ dē̠vā anu̍madantu ya̠jñam । pa̠śchā-tpu̠rastā̠-dabha̍yannō astu । nakṣa̍trāṇā̠-madhi̍patnī̠ viśā̍khē । śrēṣṭhā̍-vindrā̠gnī bhuva̍nasya gō̠pau ॥ 95 ॥
viṣū̍cha̠-śśatrū̍napa̠bādha̍mānau । apa̠kṣudha̍-nnudatā̠marā̍tim । ॥ 14 ॥

15. paurṇamāsi
pū̠rṇā pa̠śchādu̠ta pū̠rṇā pu̠rastā̎t । unma̍dhya̠taḥ pau̎rṇamā̠sī ji̍gāya । tasyāṃ̎ dē̠vā adhi̍ sa̠ṃvasa̍ntaḥ । u̠tta̠mē nāka̍ i̠ha mā̍dayantām । pṛ̠thvī su̠varchā̍ yuva̠ti-ssa̠jōṣā̎ḥ । pau̠rṇa̠mā̠syuda̍gā̠-chChōbha̍mānā । ā̠pyā̠ya-ya̍ntī duri̠tāni̠ viśvā̎ । u̠ru-nduhāṃ̠ yaँja̍mānāya ya̠jñam ॥ 15/96 (26) ॥

16.nakṣatraṃ - anūrādhā dēvatā - mitraḥ
ṛ̠ddhyāsma̍ ha̠vyai-rnama̍sōpa̠sadya̍ । mi̠tra-ndē̠va-mmi̍tra̠dhēya̍nnō astu । a̠nū̠rā̠dhān. ha̠viṣā̍ va̠rdhaya̍ntaḥ । śa̠ta-ñjī̍vēma śa̠rada̠ssavī̍rāḥ । chi̠traṃ-nakṣa̍tra̠-muda̍gā-tpu̠rastā̎t । a̠nū̠rā̠dhāsa̠ iti̠ ya-dvada̍nti । tanmi̠tra ē̍ti pa̠thibhi̍-rdēva̠yānai̎ḥ । hi̠ra̠ṇyayai̠-rvita̍tai-ra̠ntari̍kṣē ॥ 16 ॥

17.nakṣatraṃ - jyēṣṭhā dēvatā - indraḥ
indrō̎ jyē̠ṣṭhā manu̠ nakṣa̍tramēti । yasmi̍n vṛ̠traṃ vṛ̍tra̠ tūryē̍ ta̠tāra̍ ॥ 97 ॥
tasmi̍n va̠ya-ma̠mṛtaṃ̠ duhā̍nāḥ । kṣudha̍ntarēma̠ duri̍tiṃ̠ duri̍ṣṭim । pu̠ra̠nda̠rāya̍ vṛṣa̠bhāya̍ dhṛ̠ṣṇavē̎ । aṣā̍ḍhāya̠ saha̍mānāya mī̠ḍhuṣē̎ । indrā̍ya jyē̠ṣṭhā madhu̍ma̠dduhā̍nā । u̠ru-ṅkṛ̍ṇōtu̠ yaja̍mānāya lō̠kam ॥ 17 ॥

18.nakṣatraṃ - mūlaṃ dēvatā - prajāpatiḥ
mūlaṃ̍ pra̠jāṃ vī̠rava̍tīṃ vidēya । parā̎chyētu̠ nir-ṛ̍tiḥ parā̠chā । gōbhi̠-rnakṣa̍tra-mpa̠śubhi̠-ssama̍ktam । aha̍-rbhūyā̠-dyaja̍mānāya̠ mahya̎m ॥ 98 ॥
aha̍rnō a̠dya su̍vi̠tē da̍dhātu । mūlaṃ̠ nakṣa̍tra̠miti̠ ya-dvada̍nti । parā̍chīṃ vā̠chā nir-ṛ̍ti-nnudāmi । śi̠va-mpra̠jāyai̍ śi̠vama̍stu̠ mahya̎m ॥ 18 ॥

19.nakṣatraṃ - pūrvāṣāḍhā dēvatā - āpaḥ
yā di̠vyā āpa̠ḥ paya̍sā sambabhū̠vuḥ । yā a̠ntari̍kṣa u̠ta pārthi̍vī̠ryāḥ ।
yāsā̍maṣā̠ḍhā a̍nu̠yanti̠ kāma̎m । tā na̠ āpa̠-śśagg​ syō̠nā bha̍vantu । yāścha̠ kūpyā̠ yāścha̍ nā̠dyā̎-ssamu̠driyā̎ḥ । yāścha̍ vaiśa̠ntīru̠ta prā̍sa̠chīryāḥ ॥ 99 ॥
yāsā̍maṣā̠ḍhā madhu̍ bha̠kṣaya̍nti । tā na̠ āpa̠-śśagg​ syō̠nā bha̍vantu ॥ 19 ॥

20.nakṣatraṃ - uttarāṣāḍhā dēvatā - viśvēdēvaḥ
tannō̠ viśvē̠ upa̍ śṛṇvantu dē̠vāḥ । tada̍ṣā̠ḍhā a̠bhi saṃya̍ntu ya̠jñam । tannakṣa̍tra-mprathatā-mpa̠śubhyaḥ̍ । kṛ̠ṣi-rvṛ̠ṣṭi-ryaja̍mānāya kalpatām । śu̠bhrāḥ ka̠nyā̍ yuva̠taya̍-ssu̠pēśa̍saḥ । ka̠rma̠kṛta̍-ssu̠kṛtō̍ vī̠ryā̍vatīḥ । viśvā̎-ndē̠vān. ha̠viṣā̍ va̠rdhaya̍ntīḥ । a̠ṣā̠ḍhāḥ kāma̠ mupa̍yāntu ya̠jñam ॥ 20/100 ॥

21.nakṣatraṃ - abhijida dēvatā - brahmā
yasmi̠-nbrahmā̠-'bhyaja̍ya̠-thsarva̍mē̠tat । a̠muñcha̍ lō̠ka mi̠damū̍cha̠ sarva̎m। tannō̠ nakṣa̍tra-mabhi̠ji-dvi̠jitya̍ । śriya̍-ndadhā̠tvahṛ̍ṇīyamānam । u̠bhau lō̠kau brahma̍ṇā̠ sañji̍tē̠mau । tannō̠ nakṣa̍tra-mabhi̠ji-d
vicha̍ṣṭām । tasmi̍n va̠ya-mpṛta̍nā̠ ssañja̍yēma । tannō̍ dē̠vāsō̠ anu̍jānantu̠ kāma̎m ॥ 21 ॥

22.nakṣatraṃ - śravaṇaṃ dēvatā - viṣṇuḥ
śṛ̠ṇvanti̍ śrō̠ṇā-ma̠mṛta̍sya gō̠pām । puṇyā̍masyā̠ upa̍śṛṇōmi̠ vācha̎m ॥ 101 ॥
ma̠hī-ndē̠vīṃ viṣṇu̍patnī majū̠ryām । pra̠tīchī̍ mēnāgṃ ha̠viṣā̍ yajāmaḥ । trē̠dhā viṣṇu̍-rurugā̠yō vicha̍kramē । ma̠hī-ndivaṃ̍ pṛthi̠vī-ma̠ntari̍kṣam ।
tachChrō̠ṇaiti̠ śrava̍-i̠chChamā̍nā । puṇya̠gg̠ ślōkaṃ̠ ँyaja̍mānāya kṛṇva̠tī ॥ 22 ॥

23.nakṣatraṃ - śraviṣṭā dēvatā - vasavaḥ
a̠ṣṭau dē̠vā vasa̍vassō̠myāsaḥ̍ । chata̍srō dē̠vī ra̠jarā̠-śśravi̍ṣṭhāḥ । tē ya̠jña-mpā̎mtu̠ raja̍saḥ pa̠rastā̎t । sa̠ṃva̠thsa̠rīṇa̍-ma̠mṛtagg̍ sva̠sti ॥ 102 ॥
ya̠jña-nnaḥ̍ pāntu̠ vasa̍vaḥ pu̠rastā̎t । da̠kṣi̠ṇa̠tō̍-'bhiya̍ntu̠ śravi̍ṣṭhāḥ । puṇya̠nnakṣa̍trama̠bhi saṃvi̍śāma । mā nō̠ arā̍ti-ra̠ghaśa̠gṃ̠ sāgann̍ ॥ 23 ॥

24.nakṣatraṃ - śatabhiṣak dēvatā - varuṇaḥ
kṣa̠trasya̠ rājā̠ varu̍ṇō-'dhirā̠jaḥ । nakṣa̍trāṇāgṃ śa̠tabhi̍ṣa̠g vasi̍ṣṭhaḥ । tau dē̠vēbhyaḥ̍ kṛṇutō dī̠rghamāyuḥ̍ । śa̠tagṃ sa̠hasrā̍ bhēṣa̠jāni̍ dhattaḥ । ya̠jñannō̠ rājā̠ varu̍ṇa̠ upa̍yātu । tannō̠ viśvē̍ a̠bhisaṃya̍ntu dē̠vāḥ ॥ 103 ॥
tannō̠ nakṣa̍tragṃ śa̠tabhi̍ṣag juṣā̠ṇam । dī̠rghamāyu̠ḥ prati̍ra-dbhēṣa̠jāni̍ ॥ 24 ॥

25.nakṣatraṃ - pūrvaprōṣṭhapadā dēvatā - ajayēkapādaḥ
a̠ja ēka̍pā̠-duda̍gā-tpu̠rastā̎t । viśvā̍ bhū̠tāni̍ prati̠ mōda̍mānaḥ । tasya̍ dē̠vāḥ pra̍sa̠vaṃ ya̍nti̠ sarvē̎ । prō̠ṣṭha̠pa̠dāsō̍ a̠mṛta̍sya gō̠pāḥ । vi̠bhrāja̍māna-ssamidhā̠na u̠graḥ । ā-'ntari̍kṣa-maruha̠da-ga̠ndyām । tagṃ sūrya̍-ndē̠va-ma̠jamēka̍pādam । prō̠ṣṭha̠pa̠dāsō̠ anu̍yanti̠ sarvē̎ ॥ 25 / 104 ॥

26.nakṣatraṃ - uttaraprōṣṭhapadā dēvatā - ahirbuddhniyaḥ
ahi̍ rbu̠ddhniya̠ḥ pratha̍māna ēti । śrēṣṭhō̍ dē̠vānā̍mu̠ta mānu̍ṣāṇām । ta-mbrā̎hma̠ṇā-ssō̍ma̠pā-ssō̠myāsaḥ̍ । prō̠ṣṭha̠pa̠dāsō̍ a̠bhira̍kṣanti̠ sarvē̎ । cha̠tvāra̠ ēka̍ma̠bhi karma̍ dē̠vāḥ । prō̠ṣṭha̠pa̠dāsa̠ iti̠ yān. vada̍nti । tē bu̠ddhaniyaṃ̍ pari̠ṣadyagg̍ stu̠vantaḥ̍ । ahigṃ̍ rakṣanti̠ nama̍sōpa̠sadya̍ ॥ 26 ॥

27.nakṣatraṃ - rēvatī dēvatā - pūṣā
pū̠ṣā rē̠vatyanvē̍ti̠ panthā̎m । pu̠ṣṭi̠patī̍ paśu̠pā vāja̍bastyau ॥ 105 ॥
i̠māni̍ ha̠vyā praya̍tā juṣā̠ṇā । su̠gairnō̠ yānai̠rupa̍yātāṃ ya̠jñam । kṣu̠drā-npa̠śū-nra̍kṣatu rē̠vatī̍ naḥ । gāvō̍ nō̠ aśvā̠gṃ̠ anvē̍tu pū̠ṣā । anna̠gṃ̠ rakṣa̍ntau bahu̠dhā virū̍pam । vājagṃ̍ sanutāṃ̠ ँyaja̍mānāya ya̠jñam ॥ 27 ॥

28 nakṣatraṃ - aśvinī dēvatā - aśvinī dēva
tada̠śvinā̍-vaśva̠yujōpa̍yātām । śubha̠ṅgami̍ṣṭhau su̠yamē̍bhi̠raśvai̎ḥ । svannakṣa̍tragṃ ha̠viṣā̠ yaja̍ntau । madhvā̠ sampṛ̍ktau̠ yaju̍ṣā̠ sama̍ktau ॥ 106 ॥
yau dē̠vānā̎-mbhi̠ṣajau̍ havyavā̠hau । viśva̍sya dū̠tā-va̠mṛta̍sya gō̠pau । tau nakṣa̍traṃ-jujuṣā̠ṇō-pa̍yātām । namō̠-'śvibhyāṃ̎ kṛṇumō-'śva̠yugbhyā̎m ॥ 28 ॥

29.nakṣatraṃ - apabharaṇī dēvatā - yamaḥ
apa̍ pā̠pmānaṃ̠ bhara̍ṇī-rbharantu । ta-dya̠mō rājā̠ bhaga̍vā̠n̠. vicha̍ṣṭām । lō̠kasya̠ rājā̍ maha̠tō ma̠hān. hi । su̠ganna̠ḥ panthā̠mabha̍ya-ṅkṛṇōtu । yasmi̠-nnakṣa̍trē ya̠ma ēti̠ rājā̎ । yasmi̍nnēna-ma̠bhyaṣiṃ̍chanta dē̠vāḥ । tada̍sya chi̠tragṃ ha̠viṣā̍ yajāma । apa̍ pā̠pmānaṃ̠ bhara̍ṇī-rbharantu ॥ 29 ॥

30-'māvāsi
ni̠vēśa̍nī̠ yattē̍ dē̠vā ada̍dhuḥ ।

ni̠vēśa̍nī sa̠ṅgama̍nī̠ vasū̍nāṃ̠ ँviśvā̍ rū̠pāṇi̠ vasū̎nyā-vē̠śaya̍ntī । sa̠ha̠sra̠pō̠ṣagṃ su̠bhagā̠ rarā̍ṇā̠ sā na̠ āga̠n varcha̍sā saṃvidā̠nā ।
yattē̍ dē̠vā ada̍dhu-rbhāga̠dhēya̠-mamā̍vāsyē
sa̠ṃvasa̍ntō mahi̠tvā । sā nō̍ ya̠jña-mpi̍pṛhi viśvavārē ra̠yinnō̍ dhēhi subhagē su̠vīraṃ̎ ॥ 30/107 (27) ॥

31.chandramā
navō̍ navō bhavati̠ jāya̍mānō̠ yamā̍di̠tyā a̠gṃ̠śumā̎-pyā̠yaya̍nti ।

navō̍ navō bhavati̠ jāya̍mā̠nō-'hnā̎-ṅkē̠tu-ru̠ṣasā̍ mē̠tyagrē̎ ।
bhā̠ga-ndē̠vēbhyō̠ vida̍dhātyā̠ya-npracha̠ndramā̎stirati dī̠rghamāyu̍ḥ ।
yamā̍di̠tyā a̠gṃ̠śumā̎pyā̠yaya̍nti̠ yamakṣi̍ta̠-makṣi̍taya̠ḥ piba̍nti ।
tēna̍ nō̠ rājā̠ varu̍ṇō̠ bṛha̠spati̠ rāpyā̍yayantu̠ bhuva̍nasya gō̠pāḥ ।

32. ahō rātrī
yē virū̍pē̠ sama̍nasā sa̠ṃvyaya̍ntī । sa̠mā̠na-ntantuṃ̍ paritā-ta̠nātē̎ ।
vi̠bhū pra̠bhū a̍nu̠bhū vi̠śvatō̍ huvē । tē nō̠ nakṣa̍trē̠ hava̠māga̍mētam ।
va̠ya-ndē̠vī brahma̍ṇā saṃvidā̠nāḥ । su̠ratnā̍sō dē̠vavī̍tiṃ̠ dadhā̍nāḥ ॥ 108 ॥
a̠hō̠rā̠trē ha̠viṣā̍ va̠rdhaya̍ntaḥ । ati̍ pā̠pmāna̠-mati̍muktyā gamēma ॥
33. uṣā
pratyu̍va dṛśyāya̠tī । vyu̠chChantī̍ duhi̠tā di̠vaḥ । a̠pō ma̠hī vṛ̍ṇutē̠ chakṣu̍ṣā । tamō̠ jyōti̍ṣ-kṛṇōti sū̠narī̎ ।
udu̠ striyā̎ssachatē̠ sūrya̍ḥ । sa chā̍ u̠dyannakṣa̍tra marchi̠mat ।
tavē du̍ṣō̠ vyuṣi̠ sūrya̍sya cha । sambha̠ktēna̍ gamēmahi ॥ 109 ॥

34. nakṣatraḥ
tannō̠ nakṣa̍tra marchi̠mat । bhā̠nu̠mattēja̍ u̠chChara̍t । upa̍ ya̠jñami̠hāga̍mat । pranakṣa̍trāya dē̠vāya̍ । indrā̠yēndugṃ̍ havāmahē । sa na̍ ssavi̠tā su̍va-thsa̠nim । pu̠ṣṭi̠dāṃ vī̠rava̍ttamam ॥

35. sūryaḥ
udu̠tya-ñchi̠tram ॥
udu̠tya-ñjā̠tavē̍dasa-ndē̠vaṃ va̍hanti kē̠tava̍ḥ । dṛ̠śē viśvā̍ya̠ sūrya̎m ।
chi̠tra-ndē̠vānā̠ muda̍gā̠danī̍kaṃ̠ chakṣu̍-rmi̠trasya̠ varu̍ṇasyā̠gnēḥ ॥ 110 ॥
ā-'prā̠ dyāvā̍pṛ̠thivī a̠ntari̍kṣa̠ sūrya̍ ā̠tmā jaga̍tasta̠sthuṣa̍ścha ॥

36. aditiḥ
adi̍tirna uruṣyatu ma̠hīmū̠ṣu mā̠tara̎m ॥

adi̍tirna uruṣya̠-tvadi̍ti̠-śśarma̍ yachChatu । adi̍tiḥ pā̠tvagṃ ha̍saḥ ॥
ma̠hīmū̠ṣu mā̠taragṃ̍ suvra̠tānā̍-mṛ̠tasya̠ patnī̠ mava̍sē huvēma ।
tu̠vi̠kṣa̠trā-ma̠jara̍ntī murū̠chīgṃ su̠śarmā̍ṇa̠-madi̍tigṃ su̠praṇī̍tim ।

37. viṣṇuḥ
i̠daṃ viṣṇu̠ pratadviṣṇu̍ḥ ॥

i̠daṃ viṣṇu̠-rvicha̍kramē trē̠dhā nida̍dhē pa̠dam । samū̍ḍhamasya pāgṃ su̠rē ॥

pratadviṣṇu̍ stavatē vī̠ryā̍ya । mṛ̠gō na bhī̠maḥ ku̍cha̠rō gi̍ri̠ṣṭhāḥ । yasyō̠ruṣu̍ tri̠ṣu vi̠krama̍ṇēṣu । adhi̍kṣi̠yanti̠ bhuva̍nāni̠ viśvā̎ ॥ 111 ॥

38. agniḥ
a̠gni-rmū̠rdhā bhuva̍ḥ ॥

a̠gni-rmū̠rdhā di̠vaḥ ka̠kutpati̍ḥ pṛthi̠vyā a̠yam । a̠pāgṃ rētāgṃ̍si jinvati ॥ bhuvō̍ ya̠jñasya̠ raja̍saścha nē̠tā yatrā̍ ni̠yudbhi̠-ssacha̍sē
śi̠vābhi̍ḥ । di̠vi mū̠rdhānaṃ̍ dadhiṣē suva̠r̠ṣā-ñji̠hvāma̍gnē chakṛṣē havya̠vāha̎m ।

39. anumata
anu̍nō̠-'dyānu̍mati̠-ranvida̍numatē̠ tvam ॥
anu̍nō̠-'dyānu̍mati rya̠jña-ndē̠vēṣu̍ manyatām । a̠gniścha̍ havya̠vāha̍nō̠ bhava̍tā-ndā̠śuṣē̠ maya̍ḥ ।
anvida̍numatē̠ tva-mmanyā̍sai̠ śañcha̍ naḥ kṛdhi । kratvē̠ dakṣā̍ya nō hinu̠ praṇa̠ āyūgṃ̍ṣi tāriṣaḥ ।

40. havyavāhaḥ (agniḥ)
ha̠vya̠vāha̠gg̠ svi̍ṣṭam ॥

ha̠vya̠vāha̍mabhi-māti̠ṣāha̎m । ra̠kṣō̠haṇaṃ̠ pṛta̍nāsu ji̠ṣṇum ।
jyōti̍ṣmantaṃ̠ dīdya̍taṃ̠ pura̍ndhim । a̠gnigg​ svi̍ṣṭa̠ kṛta̠mā hu̍vēma ।
svi̍ṣṭa magnē a̠bhita-tpṛ̍ṇāhi । viśvā̍ dēva̠ pṛta̍nā a̠bhiṣya ।
u̠runna̠ḥ panthā̎-mpradi̠śan vibhā̍hi । jyōti̍ṣmaddhēhya̠ jara̍nna̠ āyuḥ̍ ॥ 112/28 ॥

Translation (bhāvārtha):
The lunar mansions and their presiding deities are invoked so that time itself becomes auspicious. Human life depends on timing: birth, rites of passage, beginnings, travel, cultivation, learning, and worship are all placed within celestial order. The nakṣatra sūktaṃ asks that the star-fields, their deities, and the lunar current support the rite and the family. It brings the household into harmony with sacred time rather than treating the ceremony as isolated from the heavens. In Udaka Shanti, this means the sanctified water carries a prayer for right timing, beneficial destiny, and alignment with the luminous order above.

1.37 nakṣatra upahōma mantrāḥ
(tai. brā. 3.1.4.1-3.1.5.15)
1. kṛttikā
a̠gnayē̠ svāhā̠ kṛtti̍kābhya̠ ssvāhā̎ । a̠bāṃyai̠ svāhā̍ du̠lāyai̠ svāhā̎ । ni̠ta̠tnyai svāhā̠ 'bhraya̍ntyai̠ svāhā̎ । mē̠ghaya̍ntyai̠ svāhā̍ va̠r̠ṣaya̍ntyai̠ svāhā̎ । chu̠pu̠ṇīkā̍yai̠ svāhā̎ ॥

2. rōhiṇī
pra̠jāpa̍tayē̠ svāhā̍ rōhi̠ṇyai svāhā̎ । rōcha̍mānāyai̠ svāhā̎ pra̠jābhya̠ svāhā̎ ॥ 3.mṛgaśī.r​ṣaḥ ॥
sōmā̍ya̠ svāhā̍ mṛgaśī̠r̠ṣāya̠ svāhā̎ । i̠nva̠kābhya̠ ssvāhauṣa̍dhībhya̠ ssvāhā̎ । rā̠jyāya̠ svāhā̠-'bhiji̍tyai̠ svāhā̎ ॥ 113 ॥

4. ārdrā
ru̠drāya̠ svāhā̠-''rdrāyai̠ svāhā̎ । pinva̍mānāyai̠ svāhā̍ pa̠śubhya̠ ssvāhā̎ ॥

5. punarvasu
adi̍tyai̠ svāhā̠ puna̍rvasubhyām । svāhā bhū̎tyai̠ svāhā̠ prajā̎tyai̠ svāhā̎ ॥

6.puṣyaḥ​
bṛha̠spata̍yē̠ svāhā̍ ti̠ṣyā̍ya̠ svāhā̎ । bra̠hma̠va̠rcha̠sāya̠ svāhā̎ ॥

7. āśrēṣa
sa̠rpēbhya̠ ssvāhā̎ ''śrē̠ṣābhya̠ ssvāhā̎ । da̠nda̠śūkē̎bhya̠ ssvāhā̎ ॥

8. maghā
pi̠tṛbhya̠ ssvāhā̍ ma̠ghābhya̍ḥ । svāhā̍ 'na̠ghābhya̠ ssvāhā̍ 'ga̠dābhyaḥ̍ । svāhā̍rundha̠tībhya̠ ssvāhā̎ ॥ 114 ॥

9.pūrva pha̍lgunī
a̠rya̠mṇē svāhā̠ phalgu̍nībhyā̠g̠ svāhā̎ । pa̠śubhya̠ ssvāhā̎ ॥

10. uttara pha̍lgunī
bhagā̍ya̠ svāhā̠ phalgu̍nībhyā̠g̠ svāhā̎ । śraiṣṭhyā̍ya̠ svāhā̎ ॥

11. hastaḥ
sa̠vi̠trē svāhā̠ hastā̍ya । svāhā̍ dada̠tē svāhā̍ pṛṇa̠tē । svāhā̎ pra̠yachCha̍tē̠ svāhā̎ pratigṛbhṇa̠tē svāhā̎ ॥

12. chitrā
tvaṣṭrē̠ svāhā̍ chi̠trāyai̠ svāhā̎ । chaitrā̍ya̠ svāhā̎ pra̠jāyai̠ svāhā̎ ॥

13. svāti
vā̠yavē̠ svāhā̠ niṣṭyā̍yai̠ svāhā̎ । kā̠ma̠chārā̍ya̠ svāhā̠ 'bhiji̍tyai̠ svāhā̎ ॥

14. viśākhā
i̠ndrā̠gnibhyā̠g̠ svāhā̠ viśā̍khābhyā̠g̠ svāhā̎ । śraiṣṭhyā̍ya̠ svāhā̠ 'bhiji̍tyai̠ svāhā̎ ॥

15. paurṇamāsi
pau̠rṇa̠mā̠syai svāhā̠ kāmā̍ya̠ svāhā ga̍tyai̠ svāhā̎ ॥ 115 (29) ॥

16. anūrādhā
mi̠trāya̠ svāhā̍-'nūrā̠dhēbhya̠ ssvāhā̎ । mi̠tra̠dhēyā̍ya̠ svāhā̠-'bhiji̍tyai̠ svāhā̎ ॥

17. jyēṣṭhā
indrā̍ya̠ svāhā̎ jyē̠ṣṭhāyai̠ svāhā̎ । jyaiṣṭhyā̍ya̠ svāhā̠-'bhiji̍tyai̠ svāhā̎ ॥

18. mūlaṃ
pra̠jāpa̍tayē̠ svāhā̠ mūlā̍ya̠ svāhā̎ । pra̠jāyai̠ svāhā̎ ॥

19. pūrvāṣāḍhā
a̠dbhya ssvāhā̍ 'ṣā̠ḍhābhya̠ ssvāhā̎ । sa̠mu̠drāya̠ svāhā̠ kāmā̍ya̠ svāhā̎ । a̠bhiji̍tyai̠ svāhā̎ ॥

20. uttarāṣāḍhā
viśvē̎bhyō dē̠vēbhya̠ ssvāhā̍ 'ṣā̠ḍhābhya̠ ssvāhā̎ । a̠na̠pa̠ja̠yyāya̠ svāhā̠ jityai̠ svāhā̎ ॥ 116 ॥

21. abhijit
brahma̍ṇē̠ svāhā̍ 'bhi̠jitē̠ svāhā̎ । bra̠hma̠lō̠kāya̠ svāhā̠ 'bhiji̍tyai̠ svāhā̎ ॥

22. śravaṇaṃ
viṣṇa̍vē̠ svāhā̎ śrō̠ṇāyai̠ svāhā̎ । ślōkā̍ya̠ svāhā̎ śru̠tāya̠ svāhā̎ ॥

23. śraviṣṭhā
vasu̍bhya̠ ssvāhā̠ śravi̍ṣṭhābhya̠ ssvāhā̎ । agrā̍ya̠ svāhā̠ parī̎tyai̠ svāhā̎ ॥

24. śatabhiṣak
varu̍ṇāya̠ svāhā̍ śa̠tabhi̍ṣajē̠ svāhā̎ । bhē̠ṣa̠jēbhya̠ ssvāhā ̎ ॥

25. pūrva prōṣṭhapadā
a̠jāyaika̍padē̠ svāhā̎ prōṣṭhapa̠dēbhya̠ ssvāhā̎ ॥ 117 ॥
tēja̍sē̠ svāhā̎ brahmavarcha̠sāya̠ svāhā̎ ॥

26. uttara prōṣṭhapadā
aha̍yē bu̠dhniyā̍ya̠ svāhā̎ prōṣṭhapa̠dēbhya̠ ssvāhā̎ । pa̠ti̠ṣṭhāyai̠ svāhā̎ ॥

27. rēvati
pū̠ṣṇē svāhā̍ rē̠vatyai̠ svāhā̎ । pa̠śubhya̠ ssvāhā̎ ॥

28. aśvinī
a̠śvibhyā̠g̠ svāhā̎ 'śva̠yugbhyā̠g̠ svāhā ̎। śrōtrā̍ya̠ svāhā̠ śrutyai̠ svāhā̎ ॥

29. apabharaṇi
ya̠māya̠ svāhā̍ 'pa̠bhara̍ṇībhya̠ ssvāhā̎ । rā̠jyāya̠ svāhā̠ 'bhiji̍tyai̠ svāhā̎ ॥

30. amāvāsi
a̠ma̠vā̠syā̍yai̠ svāhā̠ kāmā̍ya̠ svāhā ''ga̍tyai̠ svāhā̎ ॥ 118 (30) ॥

31. chandramā
cha̠ndrama̍sē̠ svāhā̎ pratī̠dṛśyā̍yai̠ svāhā̎ । a̠hō̠rā̠trēbhya̠ ssvāhā̎-'rdhamā̠sēbhya̠ ssvāhā̎ । māsē̎bhya̠ ssvāha̠rtubhya̠ ssvāhā̎ । sa̠va̠n​thsa̠rāya̠ svāhā̎ ॥

32. ahō rātrī
ahnē̠ svāhā̠ rātri̍yai̠ svāhā̎ । ati̍muktyai̠ svāhā̎ ॥

33. uṣā
u̠ṣasē̠ svāhā̠ vyu̍ṣṭyai̠ svāhā̎ । vyū̠ṣuṣyai̠ svāhā̎ vyu̠chChantyai̠ svāhā̎ । vyu̍ṣṭāyai̠ svāhā̎ ॥

34. nakṣatraḥ
nakṣa̍trāya̠ svāhō̍dēṣyatē̠ svāhā̎ ॥ 119 ॥
u̠dya̠tē svāhō-di̍tāya̠ svāhā̎ । hara̍sē̠ svāhā̠ bhara̍sē̠ svāhā̎ ।
bhrāja̍sē̠ svāhā̠ tēja̍sē̠ svāhā̎ । tapa̍sē̠ svāhā̎ brahmavarcha̠sāya̠ svāhā̎ ॥

35. sūryaḥ
sūryā̍ya̠ svāhā̠ nakṣa̍trēbhya̠ ssvāhā̎ । pa̠ti̠ṣṭhāyai̠ svāhā̎ ॥

36. aditiḥ
adi̍tyai̠ svāhā̎ prati̠ṣṭhāyai̠ svāhā̎ ॥

37. viṣṇuḥ
viṣṇa̍vē̠ svāhā̍ ya̠jñāya̠ svāhā̎ । pra̠ti̠ṣṭhāyai̠ svāhā̎ ॥ 120 ॥

da̠dhi̠krāvṇṇō̍ akāriṣaṃ
da̠dhi̠krāvṇṇō̍ akāriṣam । ji̠ṣṇō raśva̍sya vā̠jina̍ḥ । su̠ra̠bhi nō̠ mukhā̍ kara̠t । praṇa̠ āyūgṃ̍ṣi tāriṣat । āpō̠hiṣṭhā ma̍yō̠bhuva̠stā na̍ ū̠rjē da̍dhātana । ma̠hē raṇā̍ya̠ chakṣa̍sē ।
yō va̍śśi̠vata̍mō̠ rasa̠stasya̍ bhājayatē̠ ha na̍ḥ । u̠śa̠tīri̍va mā̠tara̍ḥ । tasmā̠ ara̍ṅgamāma vō̠ yasya̠ kṣayā̍ya̠ jinva̍tha । āpō̍ ja̠naya̍thā cha naḥ ॥ 121 (32) ॥

Translation (bhāvārtha):
The nakṣatra upahōma mantras extend the lunar-mansion prayer into offering form. The lights, directions, presiding deities, moon, and time-powers are invoked through svāhā, asking that the star-fields become auspicious for the worshipper. This supports the practical side of the rite: ceremonies are performed at chosen times, and the family seeks harmony with the rhythms that govern growth, birth, maturity, and transition. The oblations ask that time not become hostile or disordered, but protective and fruitful. In Udaka Shanti, the sanctified water is thus joined to celestial timing and auspicious continuity.

1.38 varuṇa sūktaṃ
(tai. saṃ. 1.5.11.3)
udu̍tta̠maṃ va̍ruṇa̠ pāśa̍ma̠sma-davā̍dha̠maṃ vima̍dhya̠magg​ śra̍thāya ।
athā ̍va̠yamā̍ditya vra̠tē tavānā̍gasō̠ adi̍tayē syāma ॥ (tai. saṃ. 1.2.8.1 )
asta̍bh​nā̠ddhyā-mṛ̍ṣa̠bhō a̠ntari̍kṣa̠-mami̍mīta-vari̠māṇa̍-mpṛthi̠vyā
ā-'sī̍da̠dviśvā̠ bhuva̍nāni sa̠mrā-ḍviśvēttāni̠ varu̍ṇasya vra̠tāni̍ ॥ (tai. saṃ. 3.4.11.6)
yatkiñchē̠daṃ va̍ruṇa̠ daivyē̠ janē̍-'bhidrō̠ha-mma̍nu̠ṣyā̎-ścharā̍masi ।
achi̍ttī̠-yattava̠-dharmā̍ yuyōpi̠ma-māna̠stasmā̠ dēna̍sō dēva rīriṣaḥ ॥ (tai. saṃ. 3.4.11.6)
ki̠ta̠vāsō̠ yadri̍ri̠purna dī̠vi yadvā̍ ghā sa̠tya-mu̠tayanna vi̠dma ।
sarvā̠tāviṣya̍ śithi̠rēva̍ dē̠vāthā̍tē-syāma varuṇa pri̠yāsa̍ḥ ॥ (tai. saṃ. 1.5.11.3)
ava̍tē̠hēḍō̍ varuṇa̠ namō̍bhi̠rava̍ ya̠jñē-bhi̍rīmahē ha̠virbhi̍ḥ ।
kṣaya̍nna̠ smabhya̍ masura-prachētō̠ rāja̠nnēnāgṃ̍si śiśrathaḥ kṛ̠tāni̍ ॥ (tai. saṃ. 2.1.11.6)
tatvā̍yāmi̠ brahma̍ṇā̠ vanda̍māna̠ stadāśā̎stē̠ yaja̍mānō ha̠virbhi̍ḥ । ahē̍ḍamānō varuṇē̠ha bō̠ddhyuru̍śagṃ sa̠ mā na̠ āyu̠ḥ pramō̍ṣīḥ ॥ 122 (33) ॥

Translation (bhāvārtha):
Varuna is invoked as the guardian of truth, waters, vows, and moral order. The prayer asks him to loosen the bonds created by fault, untruth, negligence, or violation of order. His pāśa is not merely punishment; it is the binding consequence by which disorder is felt. Therefore the worshipper asks Varuna to be gracious, to release, and to restore one to the wide path of truth. In Udaka Shanti this is especially fitting because Varuna is closely associated with waters. The consecrated water becomes a sign of moral cleansing as well as physical purification: may the family be freed from binding fault and re-established in truthfulness.

1.39 pavamāna sūktaṃ
hira̍ṇyavarṇā̠-śśucha̍yaḥ pāva̠kā yāsu̍jā̠taḥ ka̠śyapō̠ yāsvindra̍ḥ ।
a̠gniṃyā garbhaṃ̍dadhi̠rē virū̍pā̠stā na̠ āpa̠śśagg​ syō̠nā bha̍vantu ॥ yāsā̠gṃ̠ rājā̠ varu̍ṇō̠ yāti̠ madhyē̍ satyānṛ̠tē a̍va̠paśya̠n janā̍nām ।
ma̠dhu̠śchuta̠-śśucha̍yō̠yāḥ pā̍va̠kāstā na̠ āpa̠śśagg​ syō̠nā bha̍vantu ॥ yāsāṃ̎ dē̠vādi̠vi kṛ̠ṇvanti̍ bha̠kṣaṃyā a̠ntari̍kṣē bahu̠dhā bhava̍nti ।
yāḥ pṛ̍thi̠vī-mpaya̍sō̠ndanti̍ śu̠krāstā na̠ āpa̠śśagg​ syō̠nā bha̍vantu ॥ śi̠vēna̍ mā̠ chakṣu̍ṣā paśyatāpa śśi̠vayā̍ ta̠nuvō-pa̍spṛśata̠ tvacha̍mēm ।
sarvāgṃ̍ a̠gnīgṃ ra̍phsu̠ṣadō̍ huvē vō̠ mayi̠ varchō̠ bala̠mōjō̠ nidha̍tta ॥ 123 (34) ॥

(tai. brā. 1.4.8.1)
pava̍māna̠-ssuva̠rjana̍ḥ । pa̠vitrē̍ṇa̠ vicha̍r​ṣaṇiḥ । yaḥ pōtā̠ sa pu̍nātu mā । pu̠nantu̍ mā dēvaja̠nāḥ । pu̠nantu̠ mana̍
vōdhi̠yā । pu̠nantu̠ viśva̍ ā̠yava̍ḥ । jāta̍vēdaḥ pa̠vitra̍vat । pa̠vitrē̍ṇa punāhi mā । śu̠krēṇa̍ dēva̠ dīdya̍t । agnē̠ kratvā̠-kratū̠gṃ̠ ranu̍ ॥ 124 ॥

yattē̍ pa̠vitra̍-ma̠rchiṣi̍ । agnē̠ vita̍ta-manta̠rā । brahma̠ tēna̍ punīmahē । u̠bhābhyāṃ̎ dēva savitaḥ । pa̠vitrē̍ṇa sa̠vēna̍ cha । i̠da-mbrahma̍ punīmahē ।
vai̠śva̠dē̠vī pu̍na̠tī dē̠vyāgā̎t । yasyai̍ ba̠hvī-sta̠nuvō̍ vī̠tapṛ̍ṣṭhāḥ । tayā̠ mada̍nta-ssadha̠mādyē̍ṣu । va̠yagg​ syā̍ma̠ pata̍yōrayī̠ṇām ॥ 125 ॥

vai̠śvā̠na̠rō ra̠śmibhi̍rmā punātu । vāta̍ḥ prā̠ṇēnē̍ ṣi̠rō ma̍yō̠ bhūḥ ।
dyāvā̍pṛthi̠vī paya̍sā̠ payō̍bhiḥ । ṛ̠tāva̍rī ya̠jñiyē̍ mā punītām । bṛ̠hadbhi̍-ssavi ta̠stṛbhi̍ḥ । var​ṣi̍ṣṭhai--rdēva̠manma̍bhiḥ । agnē̠ dakṣai̎ḥ punāhimā । yēna̍ dē̠vā apu̍nata । yē nāpō̍ di̠vyaṅkaśa̍ḥ । tēna̍ di̠vyēna̠ brahma̍ṇā ॥ 126 ॥

i̠da-mbrahma̍ punīmahē । yaḥ pā̍vamā̠nī-ra̠ddhayēti̍ । ṛṣi̍bhi̠-ssambhṛ̍ta̠gṃ̠ rasa̎m । sarva̠gṃ̠ sa pū̠tama̍śnāti । sva̠di̠ta-mmā̍ta̠riśva̍nā । pā̠va̠mā̠nī̠ryō a̠ddhayēti̍ ।
ṛṣi̍bhi̠-ssambhṛ̍ta̠gṃ̠ rasa̎m । tasmai̠ sara̍svatī duhē । kṣī̠ragṃ sa̠rpi rmadhū̍da̠kam । pā̠va̠mā̠nī-ssva̠styaya̍nīḥ ॥ 127 ॥

su̠dughā̠hi paya̍svatīḥ । ṛṣi̍bhi̠-ssambhṛ̍tō̠ rasa̍ḥ । brā̠hma̠ṇēṣva̠-mṛtagṃ̍ hi̠tam । pā̠va̠mā̠nī-rdi̍śantu naḥ । i̠maṃ ṃlō̠kamathō̍ a̠mum । kāmā̠n-thsama̍rdhyantu naḥ । dē̠vīrdē̠vai-ssa̠mā bhṛ̍tāḥ । pā̠va̠mā̠nī-ssva̠styaya̍nīḥ । su̠dughā̠hi ghṛ̍ta̠śchuta̍ḥ । ṛṣi̍bhi̠-ssambhṛ̍tō̠ rasa̍ḥ ॥ 128 ॥

brā̠hma̠ṇēṣva̠-mṛtagṃ̍ hi̠tam । yēna̍ dē̠vāḥ pa̠vitrē̍ṇa । ā̠tmānaṃ̍ pu̠natē̠ sadā̎ । tēna̍ sa̠hasra̍ dhārēṇa । pā̠va̠mā̠nyaḥ pu̍nantu mā । prā̠jā̠pa̠tya-mpa̠vitra̎m । śa̠tōdyā̍magṃ hira̠ṇmaya̎m । tēna̍ brahma̠ vidō̍ va̠yam । pū̠ta-mbrahma̍ punīmahē । indra̍-ssunī̠tī sa̠ha mā̍ punātu । sōma̍-ssva̠styā varu̍ṇa-ssa̠mīchyā̎ । ya̠mō rājā̎ pramṛ̠ṇābhi̍ḥ punātumā । jā̠tavē̍dā mō̠rjaya̍ntyā punātu । ō-mbhūrbhuva̠ssuva̍ḥ ॥ 129 ॥

(tai. brā. 3.5.11.1)
tachChaṃ̠ँyōrā vṛ̍ṇīmahē । gā̠tuṃ ya̠jñāya̍ । gā̠tuṃ ya̠jñapa̍tayē । daivī̎sva̠sti-ra̍stunaḥ । sva̠sti-rmānu̍ṣēbhyaḥ । ū̠rdhva-ñji̍gātu bhēṣa̠jam । śannō̍ astu dvi̠padē̎ । śañchatu̍ṣpadē ॥ 130 (36) ॥
ōṃ śānti̠-śśānti̠-śśānti̍ḥ ॥

Translation (bhāvārtha):
The pavamāna sūktaṃ invokes purifying powers that flow like many streams. The prayer asks for cleansing of body, mind, speech, action, ancestors, and the ritual field. It speaks of purification through the divine purifier, through radiant and life-giving currents, and through sacred forces that remove wrong and restore strength. This is one of the most direct matches to the purpose of Udaka Shanti. The sanctified water is asked to become a visible stream of purification, washing away impurity while preserving vitality. The goal is not emptiness, but clean strength, auspicious passage, and a renewed capacity to live and worship rightly.

1.40 āyuṣya sūktaṃ
yō brahmābrahmaṇa ujjabhāra prāṇeśvaraḥ (yō brahmā brahmaṇa ujjahāra prāṇai-śśiraḥ) kṛttivāsāḥ pinākī ।
īśānō dēvassana āyurdadhātu tasmai juhōmi haviṣā ghṛtēna ॥ 1 ॥

vibhrājamāna-ssarirasya maddhyād rōchamānō gharmaruchirya āgāt ।
sa mṛtyupāśā-napanudya ghōrā-nihāyuṣēṇō ghṛtamattu dēvaḥ ॥ 2 ॥

brahmajyōtir brahmapatnīṣu garbhaṃ yamādadhā-tpururūpa-ñjayantam ।
suvarṇarambha-graha-markamarchya-ntamāyuṣē vardhayāmō ghṛtēna ॥ 3 ॥

śriyaṃ lakṣmī-maupalāṃ ambiṅkā-ṅgāṃ ṣaṣṭīñcha yāmindrasēnētyudāhuḥ ।
tāṃ vidyā-mbrahmayōnigṃ sarūpā-mihāyuṣē tarpayāmō ghṛtēna ॥ 4 ॥

dākṣāyaṇya-ssarvayōnya ssuyōnya-ssahasraśō viśva rūpā virūpāḥ ।
sasūnava-ssapataya-ssayūthyā āyuṣēṇō ghṛtamida-ñjuṣantām ॥ 5 ॥

divyā gaṇā bahurūpāḥ purāṇā āyuśChidō naḥ pramathnantu vīrān ।
tēbhyō juhōmi bahudhā ghṛtēna mā naḥ prajāgṃ rīriṣō mōta vīrān ॥ 6 ॥

ēkaḥ purastāt ya ida-mbabhūva yatō babhūva bhuvanasya gōpāḥ ।
yamapyēti bhuvanagṃ sāmparāyē sa nō havir ghṛta-mihāyuṣē'ttu dēvaḥ ॥ 7 ॥

vasū-nrudrānā-dityā-nmarutō'tha sāddhyān ṛbhūn yakṣā-ngandharvāgṃścha pitṛgṃścha viśvān ।
bhṛgūn-thsarpāgṃśchā-ṅgigarasō'tha sarvā-nghṛtagṃ hutvā svāyuṣyā mahayāma śaśvat ॥ 8 ॥

viṣṇō̠ tvannō̠ anta̍ma̠-śśarma̍yachCha sahantya ।
pratē̠ dhārā̍ madhu̠śchuta̠ uthsa̍nduhratē̠ akṣi̍tam ॥ (tai. saṃ. 3.1.10) ॥

namō brahmaṇē namō astvagnayē namah pṛthivyai namah oṣadhībhyaḥ ।
namō vāchē namō vāchaspata̍yē namō viṣṇavē bṛhatē karōmi ॥ (tai. ara. 2.1.2) ॥
(ēva-ntriḥ)

yadakṣarapadabhraṣṭa-mmātrāhīna-ntu yadbhavēt ।
tatsarva-ṅkṣamyatā-ndēva nārāyaṇa namō'stutē ॥
visarga bindu mātrāṇi padapādākṣarāṇi cha ।

nyūnātiriktaṃ yatkiñchidabhigīrbhirudīryate ॥
ā̠bhir gī̠rbhir yadatō̍na ū̠namāpyā̍yaya harivō̠ vardha̍mānaḥ ।
ya̠dā stō̠tṛbhyō̠ mahi̍ gō̠trā ru̠jāsi̍ bhūyiṣṭha̠bhājō̠ adha̍tē śyāma ।
brahma̠ prāvā̍diṣma̠ tannō̠ māhā̍sīt ।
ōṃ śānti̠-śśānti̠-śśānti̍ḥ ॥ (tai. ara. 4.4.2)

hariḥ ōm । śrīkṛṣṇārpaṇamastu ॥

ō-ntatsat brahmārpaṇamastu ॥

ityudakaśāntimantrāḥ ॥

Translation (bhāvārtha):
The closing life-giving section gathers the rite into prayers for longevity, auspiciousness, protection, strength, prosperity, progeny, and forgiveness. Shiva and other divine powers are invoked for life and welfare, while the final prayer asks forgiveness for anything deficient or excessive in the performance. This is a humble and important ending. Even after careful recitation, the worshipper acknowledges human limitation and seeks divine completion. In Udaka Shanti, the closing means that the sanctified water, mantras, offerings, and intentions are all handed back to the deities with a request for peace. May the rite protect life, heal what is disturbed, bless the household, and forgive any imperfection.

Browse Related Categories:

• Vedic Chants (111)
  • Ganapati Prarthana Ghanapatham
  • Gayatri Mantram Ghanapatham
  • Sri Rudram Laghunyasam
  • Sri Rudram Namakam
  • Sri Rudram Chamakam
  • Purusha Suktam
  • Sri Suktam
  • Durga Suktam
  • Narayana Suktam
  • Mantra Pushpam
  • Shanti Mantram (Dasha Shanti Mantram)
  • Nitya Sandhya Vandanam (Krishna Yajurvediya)
  • Ganapati Atharva Sheersham
  • Eesavasyopanishad (Ishopanishad)
  • Nakshatra Suktam (Nakshatreshti)
  • Manyu Suktam
  • Medha Suktam
  • Vishnu Suktam
  • Shiva Panchamruta Snanam
  • Yagnopavita Dharana
  • Sarva Devata Gayatri Mantras
  • Taittiriya Upanishad - Shiksha Valli
  • Taittiriya Upanishad - Ananda Valli
  • Taittiriya Upanishad - Bhrugu Valli
  • Bhu Suktam
  • Navagraha Suktam
  • Maha Narayana Upanishad
  • Aruna Prasna
  • Mahanyasam (Complete)
  • Saraswati Suktam (Rigveda)
  • Bhagya Suktam
  • Pavamana Suktam
  • Nasadiya Suktam
  • Navagraha Suktam (Navagraha Namaskaram)
  • Pitru Suktam
  • Ratri Suktam
  • Sarpa Suktam
  • Hiranya Garbha Suktam
  • Sanusvara Prasna (Sunnala Pannam)
  • Go Suktam
  • Trisuparnam
  • Chitti Pannam
  • Aghamarshana Suktam
  • Kena Upanishad - Part 1
  • Kena Upanishad - Part 2
  • Kena Upanishad - Part 3
  • Kena Upanishad - Part 4
  • Mundaka Upanishad - Mundaka 1, Section 1
  • Mundaka Upanishad - Mundaka 1, Section 2
  • Mundaka Upanishad - Mundaka 2, Section 1
  • Mundaka Upanishad - Mundaka 2, Section 2
  • Mundaka Upanishad - Mundaka 3, Section 1
  • Mundaka Upanishad - Mundaka 3, Section 2
  • Narayana Upanishad
  • Vishwakarma Suktam
  • Sri Devi Atharva Sheersham
  • Durva Suktam (Mahanarayana Upanishad)
  • Mrittika Suktam (Mahanarayana Upanishad)
  • Sri Durga Atharvasheersham
  • Agni Suktam (Rugveda)
  • Krimi Samharaka Suktam (Yajurveda)
  • Neela Suktam
  • Veda Asheervachanam
  • Veda Svasti Vachanam
  • Aikamatya Suktam
  • Ayushya Suktam
  • Shraddha Suktam
  • Sri Ganesha (Ganapati) Suktam
  • Shiva Upasana Mantra
  • Shanti Panchakam
  • Shukla Yajurveda Sandhya Vandanam
  • Mandukya Upanishad
  • Rigveda Sandhya Vandanam
  • Ekatmata Stotram
  • Bhavanopanishad
  • Kathopanishad - Chapter 1, Valli 1
  • Kathopanishad - Chapter 1, Valli 2
  • Kathopanishad - Chapter 1, Valli 3
  • Kathopanishad - Chapter 2, Valli 1
  • Kathopanishad - Chapter 2, Valli 2
  • Kathopanishad - Chapter 2, Valli 3
  • Prashnopanishad - Question 1
  • Prashnopanishad - Question 2
  • Prashnopanishad - Question 3
  • Prashnopanishad - Question 4
  • Prashnopanishad - Question 5
  • Prashnopanishad - Question 6
  • Anna Suktam
  • Rigvediya Pancha Rudram
  • Mahanyasam - 0. Kalasa Pratishtapana Mantras
  • Mahanyasam - 1. Panchanga Rudranyasa
  • Mahanyasam - 2. Panchamukha Dhyanam
  • Mahanyasam - 3. Anganyasa
  • Mahanyasam - 4. Dashanga Nyasa
  • Mahanyasam - 5. Panchanga Nyasa
  • Mahanyasam - 5.1. Hamsa Gayatri
  • Mahanyasam - 5.2. Dik Samputanyasa (Samputikarana)
  • Mahanyasam - 5.3. Dashanga Raudrikaranam
  • Mahanyasam - 5.4. Shodashanga Raudrikaranam
  • Mahanyasam - 6.1. Mano Jyotih
  • Mahanyasam - 6.2. Atmaraksha
  • Mahanyasam - 7.1. Shiva Sankalpam
  • Mahanyasam - 7.2. Purusha Suktam
  • Mahanyasam - 7.3. Uttara Narayanam
  • Mahanyasam - 7.4. Apratiratham
  • Mahanyasam - 7.5. Prati Purusham
  • Mahanyasam - 7.6. Sata Rudriyam (Tvamagne Rudro'nuvakah)
  • Mahanyasam - 7.7. Panchanga Japa
  • Mahanyasam - 7.8. Ashtanga Pranamam
  • Saraswati Suktam (Yajurvediya)
  • Udaka Shanti (Punyaha Vachanam)
• Veda Suktams (38)
  • Purusha Suktam
  • Sri Suktam
  • Durga Suktam
  • Narayana Suktam
  • Nakshatra Suktam (Nakshatreshti)
  • Manyu Suktam
  • Medha Suktam
  • Vishnu Suktam
  • Bhu Suktam
  • Navagraha Suktam
  • Saraswati Suktam (Rigveda)
  • Bhagya Suktam
  • Pavamana Suktam
  • Nasadiya Suktam
  • Navagraha Suktam (Navagraha Namaskaram)
  • Pitru Suktam
  • Ratri Suktam
  • Sarpa Suktam
  • Surya Suktam
  • Hiranya Garbha Suktam
  • Go Suktam
  • Aghamarshana Suktam
  • Vishwakarma Suktam
  • Sri Devi Atharva Sheersham
  • Durva Suktam (Mahanarayana Upanishad)
  • Mrittika Suktam (Mahanarayana Upanishad)
  • Sri Durga Atharvasheersham
  • Agni Suktam (Rugveda)
  • Krimi Samharaka Suktam (Yajurveda)
  • Neela Suktam
  • Aikamatya Suktam
  • Ayushya Suktam
  • Shraddha Suktam
  • Sri Ganesha (Ganapati) Suktam
  • Ekatmata Stotram
  • Anna Suktam
  • Saraswati Suktam (Yajurvediya)
  • Udaka Shanti (Punyaha Vachanam)