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महाभारतः       mahābhārataḥ - book-14, chapter-25

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ब्राह्मण उवाच ।
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
चातुर्होत्रविधानस्य विधानमिह यादृशम् ॥१॥
1. brāhmaṇa uvāca ,
atrāpyudāharantīmamitihāsaṁ purātanam ,
cāturhotravidhānasya vidhānamiha yādṛśam.
1. brāhmaṇaḥ uvāca atra api udāharanti imam itihāsam
purātanam cāturhotravidhānasya vidhānam iha yādṛśam
1. The Brahmin (brāhmaṇaḥ) said: In this context, they also relate this ancient narrative. (It describes) the nature of the procedure for the four chief priests (cāturhotra) as it is established here.
तस्य सर्वस्य विधिवद्विधानमुपदेक्ष्यते ।
शृणु मे गदतो भद्रे रहस्यमिदमुत्तमम् ॥२॥
2. tasya sarvasya vidhivadvidhānamupadekṣyate ,
śṛṇu me gadato bhadre rahasyamidamuttamam.
2. tasya sarvasya vidhivat vidhānam upadekṣyate
śṛṇu me gadataḥ bhadre rahasyam idam uttamam
2. The procedure for all that will be properly expounded. O graceful lady, listen to me as I explain this supreme secret.
करणं कर्म कर्ता च मोक्ष इत्येव भामिनि ।
चत्वार एते होतारो यैरिदं जगदावृतम् ॥३॥
3. karaṇaṁ karma kartā ca mokṣa ityeva bhāmini ,
catvāra ete hotāro yairidaṁ jagadāvṛtam.
3. karaṇam karma kartā ca mokṣaḥ iti eva bhāmini
catvāraḥ ete hotāraḥ yaiḥ idam jagat āvṛtam
3. The instrument, the action (karma), the agent, and liberation (mokṣa) – these four, O charming lady, are indeed the 'ritual priests' (hotāraḥ) by whom this universe is encompassed.
होतॄणां साधनं चैव शृणु सर्वमशेषतः ।
घ्राणं जिह्वा च चक्षुश्च त्वक्च श्रोत्रं च पञ्चमम् ।
मनो बुद्धिश्च सप्तैते विज्ञेया गुणहेतवः ॥४॥
4. hotṝṇāṁ sādhanaṁ caiva śṛṇu sarvamaśeṣataḥ ,
ghrāṇaṁ jihvā ca cakṣuśca tvakca śrotraṁ ca pañcamam ,
mano buddhiśca saptaite vijñeyā guṇahetavaḥ.
4. hotṝṇām sādhanam ca eva śṛṇu sarvam
aśeṣataḥ ghrāṇam jihvā ca cakṣuḥ ca
tvak ca śrotram ca pañcamam manaḥ
buddhiḥ ca sapta ete vijñeyāḥ guṇahetavaḥ
4. śṛṇu hotṝṇām sādhanam sarvam aśeṣataḥ
ca eva ghrāṇam jihvā ca cakṣuḥ ca
tvak ca śrotram ca pañcamam manaḥ
buddhiḥ ca ete sapta guṇahetavaḥ vijñeyāḥ
4. Listen fully and completely to all the instruments of the experiencers. The nose, tongue, eye, skin, and the ear as the fifth; the mind and the intellect - these seven should be known as the causes for experiencing qualities.
गन्धो रसश्च रूपं च शब्दः स्पर्शश्च पञ्चमः ।
मन्तव्यमथ बोद्धव्यं सप्तैते कर्महेतवः ॥५॥
5. gandho rasaśca rūpaṁ ca śabdaḥ sparśaśca pañcamaḥ ,
mantavyamatha boddhavyaṁ saptaite karmahetavaḥ.
5. gandhaḥ rasaḥ ca rūpam ca śabdaḥ sparśaḥ ca pañcamaḥ
mantavyam atha boddhavyam sapta ete karmahetavaḥ
5. gandhaḥ rasaḥ ca rūpam ca śabdaḥ sparśaḥ ca pañcamaḥ
mantavyam atha boddhavyam ete sapta karmahetavaḥ
5. Smell, taste, form, sound, and touch as the fifth; and what is to be thought (by the mind) and what is to be understood (by the intellect) - these seven are known as the causes of action (karma).
घ्राता भक्षयिता द्रष्टा स्प्रष्टा श्रोता च पञ्चमः ।
मन्ता बोद्धा च सप्तैते विज्ञेयाः कर्तृहेतवः ॥६॥
6. ghrātā bhakṣayitā draṣṭā spraṣṭā śrotā ca pañcamaḥ ,
mantā boddhā ca saptaite vijñeyāḥ kartṛhetavaḥ.
6. ghrātā bhakṣayitā draṣṭā spraṣṭā śrotā ca pañcamaḥ
mantā boddhā ca sapta ete vijñeyāḥ kartṛhetavaḥ
6. ghrātā bhakṣayitā draṣṭā spraṣṭā śrotā ca pañcamaḥ
mantā boddhā ca ete sapta kartṛhetavaḥ vijñeyāḥ
6. The smeller, the taster, the seer, the toucher, and the hearer as the fifth; and the thinker and the understander - these seven should be known as the causes of agency.
स्वगुणं भक्षयन्त्येते गुणवन्तः शुभाशुभम् ।
अहं च निर्गुणोऽत्रेति सप्तैते मोक्षहेतवः ॥७॥
7. svaguṇaṁ bhakṣayantyete guṇavantaḥ śubhāśubham ,
ahaṁ ca nirguṇo'treti saptaite mokṣahetavaḥ.
7. svaguṇam bhakṣayanti ete guṇavantaḥ śubhāśubham
aham ca nirguṇaḥ atra iti sapta ete mokṣahetavaḥ
7. ete guṇavantaḥ svaguṇam śubhāśubham bhakṣayanti
aham ca atra nirguṇaḥ iti ete sapta mokṣahetavaḥ
7. These beings, endowed with qualities, experience their own inherent qualities, both good and bad. (The realization) "And I, here, am without qualities" - these seven (principles) are the causes of liberation (mokṣa).
विदुषां बुध्यमानानां स्वं स्वं स्थानं यथाविधि ।
गुणास्ते देवताभूताः सततं भुञ्जते हविः ॥८॥
8. viduṣāṁ budhyamānānāṁ svaṁ svaṁ sthānaṁ yathāvidhi ,
guṇāste devatābhūtāḥ satataṁ bhuñjate haviḥ.
8. viduṣām budhyamānānām svam svam sthānam yathāvidhi
guṇāḥ te devatābhūtāḥ satatam bhuñjate haviḥ
8. viduṣām budhyamānānām yathāvidhi svam svam sthānam
te guṇāḥ devatābhūtāḥ satatam haviḥ bhuñjate
8. For the discerning individuals who understand their own respective positions according to the proper rules, those very qualities (guṇāḥ), having assumed the forms of deities, constantly partake of the ritual offerings.
अदन्ह्यविद्वानन्नानि ममत्वेनोपपद्यते ।
आत्मार्थं पाचयन्नित्यं ममत्वेनोपहन्यते ॥९॥
9. adanhyavidvānannāni mamatvenopapadyate ,
ātmārthaṁ pācayannityaṁ mamatvenopahanyate.
9. adan hi avidvān annāni mamatvena upapadyate
ātmārtham pācayan nityam mamatvena upahanyate
9. hi avidvān adan annāni mamatvena upapadyate
nityam ātmārtham pācayan mamatvena upahanyate
9. Indeed, an ignorant person who eats food with a sense of possessiveness (mamatva) incurs negative consequences. One who constantly cooks food for their own self (ātman) is ruined by possessiveness (mamatva).
अभक्ष्यभक्षणं चैव मद्यपानं च हन्ति तम् ।
स चान्नं हन्ति तच्चान्नं स हत्वा हन्यते बुधः ॥१०॥
10. abhakṣyabhakṣaṇaṁ caiva madyapānaṁ ca hanti tam ,
sa cānnaṁ hanti taccānnaṁ sa hatvā hanyate budhaḥ.
10. abhakṣyabhakṣaṇam ca eva madyapānam ca hanti tam saḥ
ca annam hanti tat ca annam saḥ hatvā hanyate budhaḥ
10. abhakṣyabhakṣaṇam ca eva madyapānam ca tam hanti saḥ
ca annam hanti tat annam ca saḥ budhaḥ hatvā hanyate
10. Eating forbidden food and drinking liquor harm a person. And that person harms the food; and that food in turn harms him. Thus, even a discerning person (budha), having caused harm, is himself harmed.
अत्ता ह्यन्नमिदं विद्वान्पुनर्जनयतीश्वरः ।
स चान्नाज्जायते तस्मिन्सूक्ष्मो नाम व्यतिक्रमः ॥११॥
11. attā hyannamidaṁ vidvānpunarjanayatīśvaraḥ ,
sa cānnājjāyate tasminsūkṣmo nāma vyatikramaḥ.
11. attā hi annam idam vidvān punar janayati īśvaraḥ
saḥ ca annāt jāyate tasmin sūkṣmaḥ nāma vyatikramaḥ
11. hi vidvān īśvaraḥ attā idam annam punar janayati
saḥ ca annāt jāyate tasmin sūkṣmaḥ nāma vyatikramaḥ
11. Indeed, the wise controller (īśvara), who is also the eater, regenerates this food. And he (the controller) himself is born from food. In this process, there exists a subtle irregularity, known as a transgression (vyatikrama).
मनसा गम्यते यच्च यच्च वाचा निरुद्यते ।
श्रोत्रेण श्रूयते यच्च चक्षुषा यच्च दृश्यते ॥१२॥
12. manasā gamyate yacca yacca vācā nirudyate ,
śrotreṇa śrūyate yacca cakṣuṣā yacca dṛśyate.
12. manasā gamyate yat ca yat ca vācā nirudyate
śrotreṇa śrūyate yat ca cakṣuṣā yat ca dṛśyate
12. yat ca manasā gamyate yat ca vācā nirudyate
yat ca śrotreṇa śrūyate yat ca cakṣuṣā dṛśyate
12. And that which is perceived by the mind, and that which is expressed by speech, and that which is heard by the ear, and that which is seen by the eye.
स्पर्शेन स्पृश्यते यच्च घ्राणेन घ्रायते च यत् ।
मनःषष्ठानि संयम्य हवींष्येतानि सर्वशः ॥१३॥
13. sparśena spṛśyate yacca ghrāṇena ghrāyate ca yat ,
manaḥṣaṣṭhāni saṁyamya havīṁṣyetāni sarvaśaḥ.
13. sparśena spṛśyate yat ca ghrāṇena ghrāyate ca
yat manaḥṣaṣṭhāni saṃyamya havīṃṣi etāni sarvaśaḥ
13. yat ca sparśena spṛśyate yat ca ghrāṇena ghrāyate
etāni manaḥṣaṣṭhāni havīṃṣi sarvaśaḥ saṃyamya
13. And that which is perceived by touch, and that which is perceived by smell; having completely restrained all these oblations, which are guided by the mind as the sixth (sense).
गुणवत्पावको मह्यं दीप्यते हव्यवाहनः ।
योगयज्ञः प्रवृत्तो मे ज्ञानब्रह्ममनोद्भवः ।
प्राणस्तोत्रोऽपानशस्त्रः सर्वत्यागसुदक्षिणः ॥१४॥
14. guṇavatpāvako mahyaṁ dīpyate havyavāhanaḥ ,
yogayajñaḥ pravṛtto me jñānabrahmamanodbhavaḥ ,
prāṇastotro'pānaśastraḥ sarvatyāgasudakṣiṇaḥ.
14. guṇavat pāvakaḥ mahyam dīpyate
havyavāhanaḥ yogayajñaḥ pravṛttaḥ me
jñānabrahmamanodbhavaḥ prāṇastotraḥ
apānaśastraḥ sarvatyāgasudakṣiṇaḥ
14. mahyam guṇavat pāvakaḥ havyavāhanaḥ
dīpyate me yogayajñaḥ
jñānabrahmamanodbhavaḥ pravṛttaḥ prāṇastotraḥ
apānaśastraḥ sarvatyāgasudakṣiṇaḥ
14. For me, the excellent purifier, the carrier of oblations, blazes forth. My (yoga) (yajña) has commenced, originating from the mind of the knowledge of (brahman). It has the vital breath (prāṇa) as its hymn, the downward breath (apāna) as its ritual implement, and complete renunciation as its auspicious fee (dakṣiṇā).
कर्मानुमन्ता ब्रह्मा मे कर्ताध्वर्युः कृतस्तुतिः ।
कृतप्रशास्ता तच्छास्त्रमपवर्गोऽस्य दक्षिणा ॥१५॥
15. karmānumantā brahmā me kartādhvaryuḥ kṛtastutiḥ ,
kṛtapraśāstā tacchāstramapavargo'sya dakṣiṇā.
15. karmānumantā brahmā me kartā adhvaryuḥ kṛtastutiḥ
kṛtapraśāstā tat śāstram apavargaḥ asya dakṣiṇā
15. me brahmā karmānumantā adhvaryuḥ kartā kṛtastutiḥ
kṛtapraśāstā tat śāstram asya dakṣiṇā apavargaḥ
15. My Brahmā priest is the approver of actions (karma). The Adhvaryu is the performer, whose praises are sung. The Praśāstā is the instructor, whose precepts are followed. That teaching (śāstra) is its guiding principle, and final liberation (apavarga) is its fee (dakṣiṇā).
ऋचश्चाप्यत्र शंसन्ति नारायणविदो जनाः ।
नारायणाय देवाय यदबध्नन्पशून्पुरा ॥१६॥
16. ṛcaścāpyatra śaṁsanti nārāyaṇavido janāḥ ,
nārāyaṇāya devāya yadabadhnanpaśūnpurā.
16. ṛcaḥ ca api atra śaṃsanti nārāyaṇavidaḥ janāḥ
nārāyaṇāya devāya yat abadhnan paśūn purā
16. nārāyaṇavidaḥ janāḥ ca api atra ṛcaḥ śaṃsanti,
yat purā nārāyaṇāya devāya paśūn abadhnan
16. And indeed, people who understand Narayana also recite Rigvedic verses concerning this, (recalling) how in ancient times they bound animals for the deity Narayana.
तत्र सामानि गायन्ति तानि चाहुर्निदर्शनम् ।
देवं नारायणं भीरु सर्वात्मानं निबोध मे ॥१७॥
17. tatra sāmāni gāyanti tāni cāhurnidarśanam ,
devaṁ nārāyaṇaṁ bhīru sarvātmānaṁ nibodha me.
17. tatra sāmāni gāyanti tāni ca āhuḥ nidarśanam
devam nārāyaṇam bhīru sarvātmanam nibodha me
17. tatra (te) sāmāni gāyanti ca tāni nidarśanam āhuḥ
bhīru! me devam nārāyaṇam sarvātmanam nibodha
17. There, they chant the Samavedic hymns, and they declare these (hymns) to be an illustration. O timid one, understand from me that Narayana is the supreme deity, the self of all (ātman).