14.025
ब्राह्मण उवाच॥
brāhmaṇa uvāca॥
[ब्राह्मण (brāhmaṇa) - the Brāhmaṇa; उवाच (uvāca) - said;]
(the Brāhmaṇa said; )
The Brāhmaṇa said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। चातुर्होत्रविधानस्य विधानमिह यादृशम् ॥१४-२५-१॥
atrāpy udāharantīm am itihāsaṃ purātanam। cāturhotravidhānasya vidhānam iha yādṛśam॥14-25-1॥
[अत्र (atra) - here; अपि (api) - also; उदाहरन्ति (udāharanti) - they quote; इमम् (imam) - this; इतिहासं (itihāsaṃ) - account; पुरातनम् (purātanam) - ancient; चातुर्होत्रविधानस्य (cāturhotravidhānasya) - of the four-hotṛ ritual arrangement; विधानम् (vidhānam) - description; इह (iha) - here; यादृशम् (yādṛśam) - of such kind;]
(Here also they quote this ancient account, a description here of the arrangement of the four-hotṛ ritual, such as it is.)
Here also, they recount this ancient story—a description here of the arrangement of the four-hotṛ ritual as it is. (14-25-1)
तस्य सर्वस्य विधिवद्विधानमुपदेक्ष्यते। शृणु मे गदतो भद्रे रहस्यमिदमुत्तमम् ॥१४-२५-२॥
tasya sarvasya vidhivad-vidhānam-upadekṣyate। śṛṇu me gadato bhadre rahasyam-idam-uttamam ॥14-25-2॥
[तस्य (tasya) - of that; सर्वस्य (sarvasya) - of all; विधिवत् (vidhivat) - according to rule; विधानम् (vidhānam) - procedure; उपदेक्ष्यते (upadekṣyate) - will be instructed; शृणु (śṛṇu) - hear; मे (me) - from me; गदतः (gadataḥ) - speaking; भद्रे (bhadre) - O auspicious one; रहस्यं (rahasyam) - secret; इदम् (idam) - this; उत्तमम् (uttamam) - supreme;]
(Of that all, according to rule, the procedure will be instructed. Hear from me, speaking, O auspicious one, this supreme secret.)
The proper procedure for all that will be taught according to rule. Listen to me as I speak, O auspicious one, this supreme secret. (14-25-2)
करणं कर्म कर्ता च मोक्ष इत्येव भामिनि। चत्वार एते होतारो यैरिदं जगदावृतम् ॥१४-२५-३॥
karaṇaṃ karma kartā ca mokṣa ityeva bhāmini। catvāra ete hotāro yairidaṃ jagadāvṛtam ॥14-25-3॥
[करणम् (karaṇam) - instrument; कर्म (karma) - action; कर्ता (kartā) - agent; च (ca) - and; मोक्ष (mokṣa) - liberation; इति एव (iti eva) - thus only; भामिनि (bhāmini) - O bright one; चत्वार (catvāra) - four; एते (ete) - these; होतारः (hotāraḥ) - offerers; यैः (yaiḥ) - by whom; इदम् (idam) - this; जगत् (jagat) - world; आवृतम् (āvṛtam) - is enveloped;]
(Instrument, action, agent, and liberation thus only, O bright one. Four these offerers by whom this world is enveloped.)
O bright one, instrument, action, agent, and liberation—these four are the offerers by whom this world is enveloped. (14-25-3)
होतॄणां साधनं चैव शृणु सर्वमशेषतः। घ्राणं जिह्वा च चक्षुश्च त्वक्च श्रोत्रं च पञ्चमम् ॥ मनो बुद्धिश्च सप्तैते विज्ञेया गुणहेतवः ॥१४-२५-४॥
hotṝṇām sādhanam caiva śṛṇu sarvamaśeṣataḥ। ghrāṇaṃ jihvā ca cakṣuśca tvakca śrotraṃ ca pañcamam ॥ mano buddhiśca saptaite vijñeyā guṇahetavaḥ ॥14-25-4॥
[होतॄणां (hotṝṇām) - of the agents (priests, celebrants); साधनं (sādhanam) - means; instrument; च (ca) - and; एव (eva) - indeed; शृणु (śṛṇu) - hear; listen; सर्वम् (sarvam) - all; everything; अशेषतः (aśeṣataḥ) - without remainder; completely; घ्राणं (ghrāṇam) - nose; organ of smell; जिह्वा (jihvā) - tongue; च (ca) - and; चक्षुः (cakṣuḥ) - eye; च (ca) - and; त्वक् (tvak) - skin; च (ca) - and; श्रोत्रं (śrotraṃ) - ear; च (ca) - and; पञ्चमम् (pañcamam) - the fifth; मनो (mano) - mind; बुद्धिः (buddhiḥ) - intellect; च (ca) - and; सप्त (sapta) - seven; एते (ete) - these; विज्ञेया (vijñeyā) - are to be understood; should be known; गुणहेतवः (guṇahetavaḥ) - causes of qualities; sources of attributes;]
(Of the agents (priests), the means indeed, hear all completely. Nose, tongue, and eye, and skin, and ear (the fifth). Mind and intellect and these seven are to be known as causes of qualities. (14-25-4))
Listen to the means of the agents in full: the nose, tongue, eye, skin, and ear as the fifth; mind and intellect—these seven are to be understood as the causes of qualities. (14-25-4)
गन्धो रसश्च रूपं च शब्दः स्पर्शश्च पञ्चमः। मन्तव्यमथ बोद्धव्यं सप्तैते कर्महेतवः ॥१४-२५-५॥
gandho rasaś ca rūpaṁ ca śabdaḥ sparśaś ca pañcamaḥ। mantavyam atha boddhavyaṁ saptaite karmahetavaḥ ॥14-25-5॥
[गन्धः (gandhaḥ) - smell; रसः (rasaḥ) - taste; च (ca) - and; रूपम् (rūpam) - form; च (ca) - and; शब्दः (śabdaḥ) - sound; स्पर्शः (sparśaḥ) - touch; च (ca) - and; पञ्चमः (pañcamaḥ) - the fifth; मन्तव्यम् (mantavyam) - to be considered; अथ (atha) - then; बोद्धव्यम् (boddhavyam) - to be understood; सप्त (sapta) - seven; एते (ete) - these; कर्म-हेतवः (karma-hetavaḥ) - causes of action;]
(Smell, taste, and form, and sound, and touch, the fifth, to be considered, then to be understood, seven these are causes of action.)
Smell, taste, form, sound, touch—the fifth, to be considered, and to be understood: these seven are causes of action. (14-25-5)
घ्राता भक्षयिता द्रष्टा स्प्रष्टा श्रोता च पञ्चमः। मन्ता बोद्धा च सप्तैते विज्ञेयाः कर्तृहेतवः ॥१४-२५-६॥
ghrāta bhakṣayitā draṣṭā spraṣṭā śrotā ca pañcamaḥ। mantā boddhā ca saptaite vijñeyāḥ kartṛhetavaḥ॥14-25-6॥
[घ्राता (ghrāta) - one who smells; भक्षयिता (bhakṣayitā) - one who eats; द्रष्टा (draṣṭā) - one who sees; स्प्रष्टा (spraṣṭā) - one who touches; श्रोता (śrotā) - one who hears; च (ca) - and; पञ्चमः (pañcamaḥ) - the fifth; मन्ता (mantā) - one who thinks; बोद्धा (boddhā) - one who knows; च (ca) - and; सप्त (sapta) - seven; एते (ete) - these; विज्ञेयाः (vijñeyāḥ) - are to be known; कर्तृहेतवः (kartṛhetavaḥ) - causes of agency;]
(One who smells, one who eats, one who sees, one who touches, one who hears and the fifth; one who thinks, one who knows and (thus) seven—these are to be known as causes of agency.)
The smeller, the eater, the seer, the toucher, the hearer, and the fifth; the thinker and the knower—these seven are to be understood as the causes of agency. (14-25-6)
स्वगुणं भक्षयन्त्येते गुणवन्तः शुभाशुभम्। अहं च निर्गुणोऽत्रेति सप्तैते मोक्षहेतवः ॥१४-२५-७॥
svaguṇaṃ bhakṣayantyete guṇavantaḥ śubhāśubham। ahaṃ ca nirguṇo'treti saptaite mokṣahetavaḥ ॥14-25-7॥
[स्वगुणं (svaguṇam) - own quality; भक्षयन्ति (bhakṣayanti) - devour; एते (ete) - these; गुणवन्तः (guṇavantaḥ) - ones possessing qualities; शुभाशुभम् (śubhāśubham) - good and bad; अहं (ahaṃ) - I; च (ca) - and; निर्गुणः (nirguṇaḥ) - devoid of qualities; अत्र (atra) - here; इति (iti) - thus; सप्त (sapta) - seven; एते (ete) - these; मोक्षहेतवः (mokṣahetavaḥ) - causes of liberation;]
(These possessing qualities devour their own quality, good and bad; I am also devoid of qualities here, thus, these seven are causes of liberation.)
Those who possess qualities consume their own qualities, both good and bad; and I am here without qualities—thus, these seven are causes of liberation. (14-25-7)
विदुषां बुध्यमानानां स्वं स्वं स्थानं यथाविधि। गुणास्ते देवताभूताः सततं भुञ्जते हविः ॥१४-२५-८॥
viduṣāṃ budhyamānānāṃ svaṃ svaṃ sthānaṃ yathāvidhi। guṇās te devatābhūtāḥ satataṃ bhuñjate haviḥ ॥14-25-8॥
[विदुषां (viduṣām) - of the learned ones; बुध्यमानानां (budhyamānānām) - of those understanding; स्वं स्वं (svaṃ svaṃ) - their own respective; स्थानं (sthānam) - place; यथाविधि (yathāvidhi) - according to rule; गुणाः (guṇāḥ) - qualities; ते (te) - they; देवताभूताः (devatābhūtāḥ) - having become deities; सततं (satataṃ) - always; भुञ्जते (bhuñjate) - enjoy; हविः (haviḥ) - the oblation;]
(Of the learned ones, of those understanding, their own respective place according to rule, qualities, they having become deities always enjoy the oblation.)
For those learned and discerning ones, each quality, in its proper place and as per the prescribed rule, having become like a deity, always enjoys (receives) the offering. (14-25-8)
अदन्ह्यविद्वानन्नानि ममत्वेनोपपद्यते। आत्मार्थं पाचयन्नित्यं ममत्वेनोपहन्यते ॥१४-२५-९॥
adanhyavidvān annāni mamatvenopapadyate। ātmārthaṃ pācayannityaṃ mamatvenopahanyate॥14-25-9॥
[अदन्हि (adanhy) - without fire; (here, not offering into fire; not giving to fire); अविद्वान् (avidvān) - he who is ignorant; अन्नानि (annāni) - foods; ममत्वेन (mamatvena) - with the sense of 'mineness'; उपपद्यते (upapadyate) - is obtained; is procured; आत्मार्थम् (ātmārtham) - for oneself; पाचयन् (pācayan) - causing to be cooked; नित्यं (nityaṃ) - always; ममत्वेन (mamatvena) - with the sense of 'mineness'; उपहन्यते (upahanyate) - is afflicted; is hurt;]
(He who is ignorant, without fire, obtains foods with the sense of 'mineness'. Always cooking for oneself, with the sense of 'mineness', is afflicted.)
An ignorant person who does not offer food into fire obtains food with a sense of possession; always cooking for his own sake, with a feeling of 'mine', he is thereby harmed. (14-25-9)
अभक्ष्यभक्षणं चैव मद्यपानं च हन्ति तम्। स चान्नं हन्ति तच्चान्नं स हत्वा हन्यते बुधः ॥१४-२५-१०॥
abhakṣyabhakṣaṇaṃ caiva madyapānaṃ ca hanti tam। sa cānnaṃ hanti taccānnaṃ sa hatvā hanyate budhaḥ॥14-25-10॥
[अभक्ष्यभक्षणम् (abhakṣyabhakṣaṇam) - eating of the inedible; च (ca) - and; एव (eva) - indeed; मद्यपानम् (madyapānam) - drinking of liquor; च (ca) - and; हन्ति (hanti) - destroys; तम् (tam) - him; सः (saḥ) - he; च (ca) - and; अन्नम् (annam) - food; हन्ति (hanti) - destroys; तत् (tat) - that; च (ca) - and; अन्नम् (annam) - food; सः (saḥ) - he; हत्वा (hatvā) - having destroyed; हन्यते (hanyate) - is destroyed; बुधः (budhaḥ) - the wise one;]
(Eating of the inedible and indeed drinking of liquor destroy him. He also destroys food, and that food, he having destroyed, is destroyed (himself), the wise one.)
The consumption of forbidden food and the drinking of liquor destroy a person. He, in turn, destroys food, and that very food, after being harmed by him, destroys the wise man himself. (14-25-10)
अत्ता ह्यन्नमिदं विद्वान्पुनर्जनयतीश्वरः। स चान्नाज्जायते तस्मिन्सूक्ष्मो नाम व्यतिक्रमः ॥१४-२५-११॥
attā hyannam idaṃ vidvān punar janayatīśvaraḥ. sa cānnāj jāyate tasmin sūkṣmo nāma vyatikramaḥ ॥14-25-11॥
[अत्ता (attā) - eater; (one who eats); हि (hi) - indeed; for; अन्नम् (annam) - food; (object of eating); इदं (idaṃ) - this; विद्वान् (vidvān) - knower; wise; पुनः (punaḥ) - again; जनयति (janayati) - generates; produces; gives birth to; ईश्वरः (īśvaraḥ) - the Lord; master; controller; सः (saḥ) - he; च (ca) - and; अन्नात् (annāt) - from food; न (na) - not; जायते (jāyate) - is born; arises; तस्मिन् (tasmin) - in that; therein; सूक्ष्मः (sūkṣmaḥ) - subtle; minute; नाम (nāma) - called; named; व्यतिक्रमः (vyatikramaḥ) - difference; deviation;]
(The eater indeed this food, knowing, again generates, the Lord. He also from food is not born; in that subtle called difference.)
The eater, indeed, this food—being the knower—again creates (it), being the Lord. But he is not born from food; in him there is a subtle distinction so called. (14-25-11)
मनसा गम्यते यच्च यच्च वाचा निरुद्यते। श्रोत्रेण श्रूयते यच्च चक्षुषा यच्च दृश्यते ॥१४-२५-१२॥
manasā gamyate yac ca yac ca vācā nirudyate। śrotreṇa śrūyate yac ca cakṣuṣā yac ca dṛśyate॥14-25-12॥
[मनसा (manasā) - by the mind; गम्यते (gamyate) - is reached; यत् (yat) - which; च (ca) - and; यत् (yat) - which; च (ca) - and; वाचा (vācā) - by speech; निरुद्यते (nirudyate) - is described; श्रोत्रेण (śrotreṇa) - by the ear; श्रूयते (śrūyate) - is heard; यत् (yat) - which; च (ca) - and; चक्षुषा (cakṣuṣā) - by the eye; यत् (yat) - which; च (ca) - and; दृश्यते (dṛśyate) - is seen;]
(By mind is reached which and which, and by speech is described, by ear is heard which and by eye which and is seen.)
Whatever is reached by the mind and described by speech, whatever is heard by the ear and seen by the eye.
स्पर्शेन स्पृश्यते यच्च घ्राणेन घ्रायते च यत्। मनःषष्ठानि संयम्य हवींष्येतानि सर्वशः ॥१४-२५-१३॥
sparśena spṛśyate yac ca ghrāṇena ghrāyate ca yat। manaḥṣaṣṭhāni saṃyamya havīṃṣy etāni sarvaśaḥ॥14-25-13॥
[स्पर्शेन (sparśena) - by the sense of touch; स्पृश्यते (spṛśyate) - is touched; यत् (yat) - which; च (ca) - and; घ्राणेन (ghrāṇena) - by the sense of smell; घ्रायते (ghrāyate) - is smelled; च (ca) - and; यत् (yat) - which; मनःषष्ठानि (manaḥṣaṣṭhāni) - with mind as the sixth (with the five senses); संयम्य (saṃyamya) - having restrained; हवींष्य् (havīṃṣi) - oblations; एतानि (etāni) - these; सर्वशः (sarvaśaḥ) - altogether;]
(Which is touched by touch and which is smelled by the nose and which, having restrained with mind as the sixth, these altogether are oblations.)
Whatever is perceived by touch and whatever is smelled by the nose, with the mind as the sixth (together with the five senses), having restrained (them), all these are considered as oblations. (14-25-13)
गुणवत्पावको मह्यं दीप्यते हव्यवाहनः। योगयज्ञः प्रवृत्तो मे ज्ञानब्रह्ममनोद्भवः ॥ प्राणस्तोत्रोऽपानशस्त्रः सर्वत्यागसुदक्षिणः ॥१४-२५-१४॥
guṇavatpāvako mahyaṃ dīpyate havyavāhanaḥ। yogayajñaḥ pravṛtto me jñānabrahmamanodbhavaḥ॥ prāṇastotro'pānaśastraḥ sarvatyāgasudakṣiṇaḥ॥14-25-14॥
[गुणवत् (guṇavat) (guṇavat) - with qualities; endowed with excellence; पावकः (pāvakaḥ) (pāvakaḥ) - fire; purifier; मह्यम् (mahyam) (mahyam) - for me; दीप्यते (dīpyate) (dīpyate) - is ignited; is kindled; हव्यवाहनः (havyavāhanaḥ) (havyavāhanaḥ) - the carrier of oblations (fire); योगयज्ञः (yogayajñaḥ) (yogayajñaḥ) - sacrifice of yoga; प्रवृत्तः (pravṛttaḥ) (pravṛttaḥ) - has commenced; मे (me) (me) - for me; my; ज्ञानब्रह्ममनोद्भवः (jñānabrahmamanodbhavaḥ) (jñānabrahmamanodbhavaḥ) - arising from the mind of knowledge and brahman; प्राणस्तोत्रः (prāṇastotraḥ) (prāṇastotraḥ) - having life-breath (prāṇa) as praise; अपानशस्त्रः (apānaśastraḥ) (apānaśastraḥ) - with apāna as weapon; सर्वत्याग (sarvatyāga) (sarvatyāga) - of all renunciation; सुदक्षिणः (sudakṣiṇaḥ) (sudakṣiṇaḥ) - with auspicious right-oblation;]
(Endowed with qualities, fire is kindled for me, the carrier of oblations. The yoga-sacrifice has commenced for me, arising from the mind of knowledge and brahman. With life-breath as praise, apāna as weapon, possessing the most excellent right-oblation of all renunciation. (14-25-14))
For me, the fire endowed with noble qualities, the carrier of oblations, is kindled. The yoga-sacrifice has begun for me, generated from the mind united with knowledge and the brahman. Its hymn is the life-breath (prāṇa), its weapon is apāna; its best right-oblation is the complete renunciation of everything. (14-25-14)
कर्मानुमन्ता ब्रह्मा मे कर्ताध्वर्युः कृतस्तुतिः। कृतप्रशास्ता तच्छास्त्रमपवर्गोऽस्य दक्षिणा ॥१४-२५-१५॥
karmānumantā brahmā me kartādhvaryuḥ kṛtastutiḥ। kṛtapraśāstā tacchāstramapavargo'sya dakṣiṇā ॥14-25-15॥
[कर्मानुमन्ता (karmānumantā) - one who permits (anumantā) the action (karma); ब्रह्मा (brahmā) - Brahmā; मे (me) - for me; कर्ता (kartā) - doer; अध्वर्युः (adhvaryuḥ) - the Adhvaryu priest; कृतस्तुतिः (kṛtastutiḥ) - one who utters praise (who performs stuti); कृतप्रशास्ता (kṛtapraśāstā) - one who gives prescribed commands (one who prescribes); तत् (tat) - that; शास्त्रम् (śāstram) - instruction; अपवर्गः (apavargaḥ) - final liberation; अस्य (asya) - his; दक्षिणा (dakṣiṇā) - gift, sacrificial fee;]
(The one permitting action is Brahmā for me, the doer is Adhvaryu, the one who utters praise, the giver of prescribed commands, that instruction is liberation, his sacrificial fee.)
The permitter of action is Brahmā for me, the doer is the Adhvaryu priest, the utterer of praise and the giver of prescribed instruction; that teaching is liberation, and his fee is the sacrificial gift. (14-25-15)
ऋचश्चाप्यत्र शंसन्ति नारायणविदो जनाः। नारायणाय देवाय यदबध्नन्पशून्पुरा ॥१४-२५-१६॥
ṛcaś cāpy atra śaṁsanti nārāyaṇavido janāḥ। nārāyaṇāya devāya yad abadhnan paśūn purā ॥14-25-16॥
[ऋचः (ṛcaḥ) - hymns (of the Veda); च (ca) - and; अपि (api) - also; अत्र (atra) - here; शंसन्ति (śaṁsanti) - praise; नारायणविदः (nārāyaṇavidaḥ) - knowers of Nārāyaṇa; जनाः (janāḥ) - people; नारायणाय (nārāyaṇāya) - to Nārāyaṇa; देवाय (devāya) - to the god; यत् (yat) - which; अबध्नन् (abadhnan) - they used to bind; पशून् (paśūn) - animals; पुरा (purā) - in ancient times;]
("The hymns also here praise, the knowers of Nārāyaṇa, people. To Nārāyaṇa, to the god, which they used to bind animals in ancient times." (14-25-16))
"Here, the hymns also praise (this), and the people who know Nārāyaṇa (say) that in ancient times, animals were bound for Nārāyaṇa, the god." (14-25-16)
तत्र सामानि गायन्ति तानि चाहुर्निदर्शनम्। देवं नारायणं भीरु सर्वात्मानं निबोध मे ॥१४-२५-१७॥
tatra sāmāni gāyanti tāni cāhur nidarśanam। devaṃ nārāyaṇaṃ bhīru sarvātmānaṃ nibodha me ॥14-25-17॥
[तत्र (tatra) - there; at that place; सामानि (sāmāni) - Sāman hymns; गायन्ति (gāyanti) - sing; they sing; तानि (tāni) - those (hymns); च (ca) - and; आहुः (āhuḥ) - call; say; निदर्शनम् (nidarśanam) - a mark; an example; देवम् (devam) - deity; god; नारायणम् (nārāyaṇam) - Nārāyaṇa (proper name); भीरु (bhīru) - O timid one; सर्वात्मानम् (sarvātmānam) - all-self; the self of all; निबोध (nibodha) - understand; know; मे (me) - from me;]
(There Sāman hymns sing, those also they call a mark. The deity Nārāyaṇa, O timid one, all-self, know from me.)
There, the Sāman hymns are sung, and those are also said to be indicative. Know from me, O timid one, that the deity Nārāyaṇa is the self of all. (14-25-17)
