The Four Priests of the Inner Sacrifice

Verse 1 (14.26.1)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । चातुर्होत्रविधानस्य विधानमिह यादृशम् ॥

atrāpyudāharantīmamitihāsaṃ purātanam | cāturhotravidhānasya vidhānamiha yādṛśam

On this subject too they recall an ancient account: the arrangement of the four-priest rite, as it stands here.

Verse 2 (14.26.2)

तस्य सर्वस्य विधिवद्विधानमुपदेक्ष्यते । शृणु मे गदतो भद्रे रहस्यमिदमद्भुतम् ॥

tasya sarvasya vidhivadvidhānamupadekṣyate | śṛṇu me gadato bhadre rahasyamidamadbhutam

The whole of that will be set out for you in due order. Listen as I speak, good lady, to this wondrous secret.

Note on the text: Corrected उद्भुतम् → अद्भुतम् (misprint in Wikisource; not the word required in context; the critical edition's line reads rahasyam idam uttamam; smallest fix yielding the evident word अद्भुतम्, 'wondrous').

Verse 3 (14.26.3)

करणं कर्म कर्ता च मोक्ष इत्येव भामिनि । चत्वार एते होतारो यैरिदं जगदावृतम् ॥

karaṇaṃ karma kartā ca mokṣa ityeva bhāmini | catvāra ete hotāro yairidaṃ jagadāvṛtam

The instrument, the act, the doer and liberation, O lovely one: these are the four priests by whom this whole world is enveloped.

Verse 4 (14.26.4)

होतॄणां साधनं चैव शृणु सर्वमशेषतः । घ्राणं जिह्वा च चक्षुश्च त्वक्च श्रोत्रं च पञ्चमम् । मनो बुद्धिश्च सप्तैते ज्ञेयाः कारणहेतवः ॥

hotṝṇāṃ sādhanaṃ caiva śṛṇu sarvamaśeṣataḥ | ghrāṇaṃ jihvā ca cakṣuśca tvakca śrotraṃ ca pañcamam | mano buddhiśca saptaite jñeyāḥ kāraṇahetavaḥ

Hear also, fully and without remainder, the means of the priests: the nose, the tongue, the eye, the skin, and the ear as the fifth, with the mind and the intellect. These seven are to be known as the causes of the instrument.

Note on the text: Wikisource's reading differs from the critical edition and is kept (recension variant).

Verse 5 (14.26.5)

गन्धो रसश्च रूपं च शब्दः स्पर्शश्च पञ्चमः । मन्तव्यमवबोद्धव्यं सप्तैते कर्महेतवः ॥

gandho rasaśca rūpaṃ ca śabdaḥ sparśaśca pañcamaḥ | mantavyamavaboddhavyaṃ saptaite karmahetavaḥ

Smell, taste, form, sound, and touch as the fifth, with what is to be thought and what is to be understood: these seven are the causes of the act.

Verse 6 (14.26.6)

घ्राता भक्षयिता द्रष्टा स्प्रष्टा श्रोता च पञ्चमः । मन्ता बोद्धा च सप्तैते विज्ञेयाः कर्तृहेतवः ॥

ghrātā bhakṣayitā draṣṭā spraṣṭā śrotā ca pañcamaḥ | mantā boddhā ca saptaite vijñeyāḥ kartṛhetavaḥ

The smeller, the taster, the seer, the toucher, and the hearer as the fifth, with the thinker and the knower: these seven are to be known as the causes of the doer.

Verse 7 (14.26.7)

स्वगुणान्भक्षयन्त्येते गुणवन्तः शुभाशुभान् । असन्तो निर्गुणाश्चैते सप्तैते मोक्षहेतवः ॥

svaguṇānbhakṣayantyete guṇavantaḥ śubhāśubhān | asanto nirguṇāścaite saptaite mokṣahetavaḥ

Endowed with qualities, these feed on their own qualities, good and bad; but the same seven, being unreal and free of qualities, are the causes of liberation.

Note on the text: Wikisource's reading differs from the critical edition and is kept (recension variant).

Verse 8 (14.26.8)

विदुषां बुध्यमानानां स्वंस्वं स्थानं यथाविधि । गुणास्ते देवता भूत्वा सततं भुञ्जते हविः ॥

viduṣāṃ budhyamānānāṃ svaṃsvaṃ sthānaṃ yathāvidhi | guṇāste devatā bhūtvā satataṃ bhuñjate haviḥ

For the wise who understand, each in its own place and according to rule, these qualities become deities and ceaselessly partake of the oblation.

Note on the text: Wikisource's reading differs from the critical edition and is kept (recension variant).

Verse 9 (14.26.9)

अदन्हवींषि चान्नानि ममत्वेन विहन्यते । आत्मार्थे पाचयन्नन्नं ममत्वेनोपहन्यते ॥

adanhavīṃṣi cānnāni mamatvena vihanyate | ātmārthe pācayannannaṃ mamatvenopahanyate

Eating offerings and food, a man is destroyed by the sense of "mine"; cooking food for himself, he is struck down by the sense of "mine".

Note on the text: Removed the wiki marks (backtick, apostrophe and a stray " ।") from the first line; the line is the page's own. Wikisource's reading differs from the critical edition and is kept (recension variant).

Verse 10 (14.26.10)

अभक्ष्यभक्षणं चैव मद्यपानं च हन्ति तम् । स चान्नं हन्ति तं चान्नं स हत्वा हन्यते पुनः ॥

abhakṣyabhakṣaṇaṃ caiva madyapānaṃ ca hanti tam | sa cānnaṃ hanti taṃ cānnaṃ sa hatvā hanyate punaḥ

Eating what must not be eaten, and drinking liquor, destroy him. He destroys the food and the food destroys him; having destroyed it, he is destroyed in turn.

Note on the text: Wikisource's reading differs from the critical edition and is kept (recension variant).

Verse 11 (14.26.11)

हन्ता ह्यन्नमिदं विद्वान्पुनर्जनयतीश्वरः । न चान्नाज्जायते तस्मिन्सूक्ष्मो नाम व्यतिक्रमः ॥

hantā hyannamidaṃ vidvānpunarjanayatīśvaraḥ | na cānnājjāyate tasminsūkṣmo nāma vyatikramaḥ

The knower who consumes this food, the lord, brings it to birth again; and in him no fault, however subtle, arises from the food.

Note on the text: Wikisource's reading differs from the critical edition and is kept (recension variant).

Verse 12 (14.26.12)

मनसा मन्यते यच्च यच्च वाचा निगद्यते । श्रोत्रेण श्रूयते यच्च चक्षुषा यच्च दृश्यते ॥

manasā manyate yacca yacca vācā nigadyate | śrotreṇa śrūyate yacca cakṣuṣā yacca dṛśyate

What is thought with the mind, what is spoken with speech, what is heard with the ear, what is seen with the eye,

Note on the text: Wikisource's reading differs from the critical edition and is kept (recension variant).

Verse 13 (14.26.13)

स्पर्शेन स्पृश्यते यच्च घ्राणेन घ्रायते च यत् । मनस्येतानि संयम्य हवींष्येतानि सर्वशः ॥

sparśena spṛśyate yacca ghrāṇena ghrāyate ca yat | manasyetāni saṃyamya havīṃṣyetāni sarvaśaḥ

what is touched by touch, what is smelled by the nose: restraining all these in the mind, these are all the offerings.

Note on the text: Wikisource's reading differs from the critical edition and is kept (recension variant).

Verse 14 (14.26.14)

गुणवत्पावको मह्यं दीप्यतेऽन्तःशरीरगः । योगयज्ञः प्रवृत्तो मे ज्ञानं ब्रह्ममयो हविः । प्राणस्तोत्रोऽपानशस्त्रः सर्वत्यागसुदक्षिणः ॥

guṇavatpāvako mahyaṃ dīpyate'ntaḥśarīragaḥ | yogayajñaḥ pravṛtto me jñānaṃ brahmamayo haviḥ | prāṇastotro'pānaśastraḥ sarvatyāgasudakṣiṇaḥ

A fire endowed with qualities blazes for me, dwelling within the body. The sacrifice of yoga has begun in me, with knowledge, made of Brahman, as the oblation. Its hymn is the in-breath, its recitation the out-breath, and its fee is generous: the renunciation of all.

Note on the text: Split: the input ran Wikisource verses 14 and 15 together under the number 15; the page prints verse 14 as two lines (the second labelled 14) with a dangling third line, and verse 15 as the next two lines. Rebuilt from the raw page: verse 14 = the first three lines, closed with the verse-end mark, and the stray label "14 ।" removed. Critical edition: CE 14.25.14 lines a, c, e (Wikisource reads दीप्यतेऽन्तःशरीरगः for the CE's dīpyate havyavāhanaḥ, which the page's footnote records as a variant reading, and ज्ञानं ब्रह्ममयो हविः for jñānabrahmamanodbhavaḥ; recension variants).

Verse 15 (14.26.15)

कर्ताऽनुमन्ता ब्रह्मात्मा होताऽध्वर्युः कृतस्तुतिः । ऋतं प्रशास्ता तच्छस्त्रमपवर्गोऽस्य दक्षिणा ॥

kartā'numantā brahmātmā hotā'dhvaryuḥ kṛtastutiḥ | ṛtaṃ praśāstā tacchastramapavargo'sya dakṣiṇā

The doer and the assenter, the Self that is Brahman, the Hotr and the Adhvaryu whose praise is sung; Truth is the director, that is its recitation, and final release is its fee.

Note on the text: Split from the input row (see the preceding verse). Critical edition: CE 14.25.15 (karmānumantā brahmā me kartādhvaryuḥ kṛtastutiḥ / kṛtapraśāstā tac chāstram apavargo 'sya dakṣiṇā); Wikisource's first line and ऋतं प्रशास्ता are recension variants and are kept.

Verse 16 (14.26.16)

ऋचश्चाप्यत्र शंसन्ति नारायणविदो जनाः । नारायणाय देवाय यदविन्दन्पशून्पुरा ॥

ṛcaścāpyatra śaṃsanti nārāyaṇavido janāḥ | nārāyaṇāya devāya yadavindanpaśūnpurā

And people who know Narayana recite here the Rig verses: "For the god Narayana, long ago, they obtained the sacrificial animals."

Note on the text: Corrected देवाययदविन्दन् → देवाय यदविन्दन् (two words run together in Wikisource; the critical edition's line reads nārāyaṇāya devāya yad abadhnan paśūn purā; the Wikisource verb अविन्दन् is a recension variant and is kept).

Verse 17 (14.26.17)

तत्र सामानि गायन्ति तत्र चाहुर्निदर्शनम् । देवं नारायणं भीरु सर्वात्मानं निबोध तम् ॥

tatra sāmāni gāyanti tatra cāhurnidarśanam | devaṃ nārāyaṇaṃ bhīru sarvātmānaṃ nibodha tam

There they sing the Samans, and there they cite the illustration. Know the god Narayana, O timid one, as the Self of all.

Note on the text: Wikisource's reading differs from the critical edition and is kept (recension variant).