Source: TW
From 2 Mongol manuscripts copied on Russian paper 1 can reconstruct a fairly archaic form of the Mongol fire ritual minus the bauddham. Below are those core element of the “pradhAna-homa” & agny upasthAnam. Even here the overlay of Old Iranic, H & core Mongolic elements is seen.
We summon good fortune from the land and direction of Esrün Qormusta and all gods. Qurui qurui qurui.
We summon good fortune from the direction of the land of the mighty nāga kings and all nāgas. Qurui qurui qurui.
We invite favors from the land of the King of Jewels, the god Vaiśravana and other immensely powerful yakṣas. Qurui qurui qurui.
We invite (B: summon) good fortune of the supreme ninety-nine gods and the Möngke Tengri, the Father. Qurui qurui qurui.
We summon good fortune from the Lower Seventy-Seven Etügen mothers and lords of the land. Qurui qurui qurui.
We invite favors of the Seven Old Men who gave birth to everyone belonging to people and animals and of tens of thousands of stars. Qurui qurui qurui.
We invite good fortune of the Sun, Moon, Luminous sons and daughters (Var: 28 asterisms), the immensely powerful protective genius [of the standard] and all the splendor. Qurui qurui qurui.
We invite good fortune of the undying long life and the never-diminishing goods and domestic animals. Qurui qurui qurui.
We invite good fortune of the large kinship family, noble origin, and unequaled reputation. Qurui qurui qurui.
We summon the beneficial fortune of offspring proliferating virtue and merit and multiplying [descendants]. Qurui qurui qurui
We invite the good fortune of fruits and grains and various fruits. Qurui qurui qurui. Wealth and livestock incantations.
May the calamity of contagious air and epidemics disappear! May my well-being be established. Qurui qurui qurui.
In the Indian language: kuy-e kuy-e kuy-e. In the Tibetan language: gyang du len. In the Mongolian language: qurui qurui qurui.
May the good fortune summoned in three languages arrive in its entirety and stay here securely. Qurui qurui qurui.
Any little misdeeds that I have done due to the ignorance of my mind, our savior and refuge (the Fire God), be pleased to forgive them all.
My Fire God, bringing benefit to yourself and others in leaving, please establish the auspiciousness, and now and whenever I summon, be pleased to come [again] with mercy and grace.
As the fire god in the form of the body of supreme wisdom leaves for his place, the protector deity gains the form of the blazing fire.
The blessings of Esrün and respectable guardian gods and the auspiciousness of help-providing gods having been established, may the affairs intending good peace be fulfilled as desired, may the life be long and [may] the felicity and happiness free of disease become absolute.
Just before the upAsthAnam, one can see that the Mongols claim that their unique call qurui x3 is rendered in 3 languages. Often rendered as huree, it has the same root from which quriltai, as in the election of the Khaghans, is derived. I’ve been puzzled by what they meant by their call in the “Indian language”. I guess it was a retrospective invention on their part. But a Tibetan gloss renders it as huye in Indian – one would think they might have been more familiar – did they mean huve or some derivative of the Skt root hu- …
The Mongol name for the fire deity if Ghal-un Tengri, the agnimukham part of one manuscript calls him Awa Khan: awa qan nökür seltes-i süsül…;
The other manuscript has a paTha-bheda & calls the god agni-yin-khaghan:
agni-yin qaghan nökür seltes-i…
Thus Awa Khan = agni-yin-khaghan; You can also see the word nökür – the retinue of agni > Hindi word naukar.
Some further notes on the kindling rite of the Mongols: