14.025

brāhmaṇa uvāca॥

The Brāhmaṇa said.

atrāpy udāharantīm am itihāsaṃ purātanam। cāturhotravidhānasya vidhānam iha yādṛśam॥14-25-1॥

Here also, they recount this ancient story—a description here of the arrangement of the four-hotṛ ritual as it is. (14-25-1)

tasya sarvasya vidhivad-vidhānam-upadekṣyate। śṛṇu me gadato bhadre rahasyam-idam-uttamam ॥14-25-2॥

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)

karaṇaṃ karma kartā ca mokṣa ityeva bhāmini। catvāra ete hotāro yairidaṃ jagadāvṛtam ॥14-25-3॥

O bright one, instrument, action, agent, and liberation—these four are the offerers by whom this world is enveloped. (14-25-3)

hotṝṇām sādhanam caiva śṛṇu sarvamaśeṣataḥ। ghrāṇaṃ jihvā ca cakṣuśca tvakca śrotraṃ ca pañcamam ॥ mano buddhiśca saptaite vijñeyā guṇahetavaḥ ॥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)

gandho rasaś ca rūpaṁ ca śabdaḥ sparśaś ca pañcamaḥ। mantavyam atha boddhavyaṁ saptaite karmahetavaḥ ॥14-25-5॥

Smell, taste, form, sound, touch—the fifth, to be considered, and to be understood: these seven are causes of action. (14-25-5)

ghrāta bhakṣayitā draṣṭā spraṣṭā śrotā ca pañcamaḥ। mantā boddhā ca saptaite vijñeyāḥ kartṛhetavaḥ॥14-25-6॥

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)

svaguṇaṃ bhakṣayantyete guṇavantaḥ śubhāśubham। ahaṃ ca nirguṇo'treti saptaite mokṣahetavaḥ ॥14-25-7॥

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)

viduṣāṃ budhyamānānāṃ svaṃ svaṃ sthānaṃ yathāvidhi। guṇās te devatābhūtāḥ satataṃ bhuñjate haviḥ ॥14-25-8॥

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)

adanhyavidvān annāni mamatvenopapadyate। ātmārthaṃ pācayannityaṃ mamatvenopahanyate॥14-25-9॥

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)

abhakṣyabhakṣaṇaṃ caiva madyapānaṃ ca hanti tam। sa cānnaṃ hanti taccānnaṃ sa hatvā hanyate budhaḥ॥14-25-10॥

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)

attā hyannam idaṃ vidvān punar janayatīśvaraḥ. sa cānnāj jāyate tasmin sūkṣmo nāma vyatikramaḥ ॥14-25-11॥

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)

manasā gamyate yac ca yac ca vācā nirudyate। śrotreṇa śrūyate yac ca cakṣuṣā yac ca dṛśyate॥14-25-12॥

Whatever is reached by the mind and described by speech, whatever is heard by the ear and seen by the eye.

sparśena spṛśyate yac ca ghrāṇena ghrāyate ca yat। manaḥṣaṣṭhāni saṃyamya havīṃṣy etāni sarvaśaḥ॥14-25-13॥

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)

guṇavatpāvako mahyaṃ dīpyate havyavāhanaḥ। yogayajñaḥ pravṛtto me jñānabrahmamanodbhavaḥ॥ prāṇastotro'pānaśastraḥ sarvatyāgasudakṣiṇaḥ॥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)

karmānumantā brahmā me kartādhvaryuḥ kṛtastutiḥ। kṛtapraśāstā tacchāstramapavargo'sya dakṣiṇā ॥14-25-15॥

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)

ṛcaś cāpy atra śaṁsanti nārāyaṇavido janāḥ। nārāyaṇāya devāya yad abadhnan paśūn purā ॥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)

tatra sāmāni gāyanti tāni cāhur nidarśanam। devaṃ nārāyaṇaṃ bhīru sarvātmānaṃ nibodha me ॥14-25-17॥

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)