Krishna Yajur Veda 2.2.4.1 — Kanda 2, Prapathaka 2, Anuvaka 4, Mantra 1
काम्येष्टयः — ऐन्द्राग्न-आग्नेय-वैश्वानर-ऐन्द्र-आग्नावैष्णव-सोमारौद्रादि निर्-वपन-प्रकरणम्
अग्नये ऽन्नवते पुरोडासम् अष्टाकपालं निर् वपेद् यः कामयेतान्नवान्त् स्याम् इति । अग्निम् एवान्नवन्तं स्वेन भागधेयेनोप धावति । स एवैनम् अन्नवन्तं करोति । अन्नवान् एव भवति । अग्नये ऽन्नादाय पुरोडासम् अष्टाकपालं निर् वपेद् यः कामयेतान्नादः स्याम् इति । अग्निम् एवान्नादं स्वेन भागधेयेनोप धावति । स एवैनम् अन्नादं करोति । अन्नादः ।
agnáye ’nnavate puroḍāśám aṣṭā-kapālaṃ nír vapet yo kāmayetānnavā́n syām íti | agním evānnavántaṃ svena bhāgadhéyenópa dhāvati | sa eváinam annavántaṃ karoti | annavā́n eva bhavati | agnáye ’nnādā́ya puroḍāśam aṣṭā-kapālaṃ nír vapet yo kāmayetānnādáḥ syām íti | agním evānnādáṃ svena bhāgadhéyenópa dhāvati | sa eváinam annādáṃ karoti | annādáḥ |
‘ഞാൻ അന്നവാൻ (ആഹാരസമ്പന്നൻ) ആകട്ടെ’ എന്നു ആഗ്രഹിക്കുന്നവൻ അഗ്നി അന്നവതിനായി എട്ട് കപാലമുള്ള പുരോഡാശം അർപ്പിക്കണം; തന്റെ ഭാഗധേയത്താൽ അന്നവാൻ അഗ്നിയെയേ സമീപിക്കുന്നു; അവൻ തന്നെയാണ് അവനെ അന്നവാനാക്കുന്നത്; അവൻ അന്നവാൻ ആകുന്നു. ‘ഞാൻ അന്നാദൻ (അന്നം ഭോഗിക്കുന്നവൻ/ഉപഭോക്താവ്) ആകട്ടെ’ എന്നു ആഗ്രഹിക്കുന്നവൻ അഗ്നി അന്നാദനായി എട്ട് കപാലമുള്ള പുരോഡാശം അർപ്പിക്കണം; തന്റെ ഭാഗധേയത്താൽ അന്നാദ അഗ്നിയെയേ സമീപിക്കുന്നു; അവൻ തന്നെയാണ് അവനെ അന്നാദനാക്കുന്നത്; അവൻ അന്നാദൻ ആകുന്നു.
अग्नये । अन्नवते । पुरोडासम् । अष्टा-कपालम् । निः-वपेत् । यः । कामयेत । अन्न-वान् । स्याम् । इति । अग्निम् । एव । अन्न-वन्तम् । स्वेन । भाग-धेयेन । उप-धावति । सः । एव । एनम् । अन्न-वन्तम् । करोति । अन्न-वान् । एव । भवति । अग्नये । अन्न-आदाय । पुरोडासम् । अष्टा-कपालम् । निः-वपेत् । यः । कामयेत । अन्न-आदः । स्याम् । इति । अग्निम् । एव । अन्न-आदम् । स्वेन । भाग-धेयेन । उप-धावति । सः । एव । एनम् । अन्न-आदम् । करोति । अन्न-आदः ।
FAQs
TS 2.2.4.1 is not a standalone metrical mantra but a yajus-style prose unit that interleaves prescription (nir vapet… yo kāmayeta…) with explanatory efficacy statements (…upadhāvati… karoti… bhavati). This tight coupling of vidhi and result-assertion is characteristic of the Krishna Yajurveda’s mixed mantra–brāhmaṇa presentation.
The key operational hinge is ‘svéna bhāgadhéyena’—the Adhvaryu’s correct apportionment and placement of the deity’s due share within the offering sequence. The text frames efficacy as arising from precise liturgical allocation and directed approach (upadhāvati) to Agni at the ritual locus (fire/altar area), rather than from narrative or hymnody.
Across traditions, the shared core is classification as a kāmyā iṣṭi with an Agni puroḍāśa (aṣṭākapāla). Differences, where attested by edition and paddhati, typically concern procedural ordering (subsidiary acts, timing of recitation relative to preparation/assignment) and local prayoga conventions. A definitive contrast requires fixing the exact sūtra loci in the consulted Baudhayana and Apastamba editions for this kāmyā iṣṭi.
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