अथ यां चतुर्थीं जुहुयात्तां जुहुयात्समानाय स्वाहेति समानस्तृप्यति
Then, the fourth oblation should be offered, saying, 'To Samāna, svāhā.' Samāna is satisfied.
समाने तृप्यति मनस्तृप्यति मनसि तृप्यति पर्जन्यस्तृप्यति पर्जन्ये तृप्यति विद्युत्तृप्यति विद्युति तृप्यन्त्यां यत्किञ् विद्युच्च पर्जन्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति
When Samāna is satisfied, the mind is satisfied; when the mind is satisfied, the rain god is satisfied; when the rain god is satisfied, lightning is satisfied; and when lightning is satisfied, whatever is established in lightning and the rain god is satisfied. By this satisfaction, he is fulfilled with offspring, cattle, food, vigor, and the splendor of Brahman.
अथ यां पञ्चमीं जुहुयात्तां जुहुयादुदानाय स्वाहेत्युदानस्तृप्यति
Then, the fifth oblation should be offered, saying, 'To Udāna, svāhā.' Udāna is satisfied.
उदाने तृप्यति त्वक्तृप्यति त्वचि तृप्यन्त्यां वायुस्तृप्यति वायौ तृप्यत्याकाशस्तृप्यत्याकाशे तृप्यति यत्किञ्च वायुश्चाकाशश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेन
When Udāna is satisfied, the skin is satisfied; when the skin is satisfied, air is satisfied; when air is satisfied, space is satisfied; and when space is satisfied, whatever is established in air and space is satisfied. By this satisfaction, he is fulfilled with offspring, cattle, food, vigor, and the splendor of Brahman.
स य इदमविद्वाग्निहोत्रं जुहोति यथाङ्गारानपोह्य भस्मनि जुहुयात्तादृक्तत्स्यात्
If someone, not knowing this, performs the Agnihotra, it is as if he were to remove the coals and offer into ashes; such is the result.
अथ य एतदेवं विद्वानग्निहोत्रं जुहोति तस्य सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मसु हुतं भवति
But if someone, knowing this, performs the Agnihotra, then his offering is made in all worlds, among all beings, and in all selves.
तद्यथेषीकातूलमग्नौ प्रोतं प्रदूयेतैवँहास्य सर्वे पाप्मानः प्रदूयन्ते य एतदेवं विद्वानग्निहोत्रं जुहोति
Just as a tuft of cotton, thrown into the fire, is completely burned, so all sins are burned away for one who, knowing this, performs the Agnihotra.
तस्मादु हैवंविद्यद्यपि चण्डालायोच्छिष्टं प्रयच्छेदात्मनि हैवास्य तद्वैश्वानरे हुतँ स्यादिति तदेष श्लोकः
Therefore, even if such a knower were to give leftovers to a Chandāla, it would be as if it were offered in his own Vaiśvānara Self.
यथेह क्षुधिता बाला मातरं पर्युपासत एवँ सर्वाणि भूतान्यग्निहोत्रमुपासत इत्यग्निहोत्रमुपासत इति
Just as hungry children gather around their mother, so do all beings gather around the Agnihotra; thus, one should worship the Agnihotra.
श्वेतकेतुर्हारुणेय आस तँ ह पितोवाच श्वेतकेतो वस ब्रह्मचर्यं न वै सोम्यास्मत्कुलीनोऽननूच्य ब्रह्मबन्धुरिव भवतीति
There was Śvetaketu, the son of Aruṇa. His father said to him: 'Śvetaketu, go and live the life of a student; for, dear one, in our family, none who is not learned in the Veda should be called merely a Brahmin by birth.'
स ह द्वादशवर्ष उपेत्य चतुर्विँशतिवर्षः सर्वान्वेदानधीत्य महामना अनूचानमानी स्तब्ध एयाय तँह पितोवाच
He, having approached at the age of twelve and having studied all the Vedas by the age of twenty-four, returned home, proud, considering himself learned, and self-assured. Then his father spoke to him.
श्वेतकेतो यन्नु सोम्येदं महामना अनूचानमानी स्तब्धोऽस्युत तमादेशमप्राक्ष्यः येनाश्रुतँ श्रुतं भवत्यमतं मतमविज्ञातं विज्ञातमिति कथं नु भगवः स आदेशो भवतीति
Śvetaketu, dear one, since you have become proud, considering yourself learned and self-assured, did you ask for that instruction by which what is unheard becomes heard, what is unthought becomes thought, what is unknown becomes known? How, revered sir, is such instruction possible?
यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातँ स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्
Just as, dear one, by knowing a single lump of clay, all things made of clay become known—modification is only a name, arising from speech, while the clay alone is real.
यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातँ स्याद्वाचारम्भणं विकारो नामधेयं लोहमित्येव सत्यम्
Just as, dear one, by knowing a single piece of gold, all things made of gold become known—modification is only a name, arising from speech, while the gold alone is real.
यथा सोम्यिकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञातँ स्याद्वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यमेवँसोम्य स आदेशो भवतीति
Just as, dear one, by knowing a single piece of iron, all things made of iron become known—modification is only a name, arising from speech, while the iron alone is real. Indeed, dear one, such is that instruction.
न वै नूनं भगवन्तस्त एतदवेदिषुर्यद्ध्येतदवेदिष्यन्कथं मे नावक्ष्यन्निति भगवाँस्त्वेव मे तद्ब्रवीत्विति तथा सोम्येति होवाच
Surely, revered sir, my teachers did not know this; for if they had known, how would they not have told me? Revered sir, please teach me this. So be it, dear one, he replied.
सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं तस्मादसतः सज्जायत
In the beginning, dear one, this world was just Being, one only, without a second. Some say, in the beginning this world was just Non-being, one only, without a second; from Non-being, Being was born.
कुतस्तु खलु सोम्यैवँस्यादिति होवाच कथमसतः सज्जायेतेति। सत्त्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्
But how, dear one, could it be so? he said. How could Being arise from Non-being? In truth, dear one, in the beginning this world was just Being, one only, without a second.
तदैक्षत बहु स्यां प्रजायेयेति तत्तेजोऽसृजत । तत्तेज ऐक्षत बहु स्यां प्रजायेयेति तदपोऽसृजत । तस्माद्यत्र क्वच शोचति स्वेदते वा पुरुषस्तेजस एव तदध्यापो जायन्ते
That Being thought: 'May I become many, may I be born.' It created fire. That fire thought: 'May I become many, may I be born.' It created water. Therefore, wherever a person feels pain or sweats, water is produced from fire alone.
ता आप ऐक्षन्त बह्व्यः स्याम प्रजायेमहीति ता अन्नमसृजन्त । तस्माद्यत्र क्व च वर्षति तदेव भूयिष्ठमन्नं भवत्यद्भ्य एव तदध्यन्नाद्यं जायते
That water thought: 'May we become many, may we be born.' It created food. Therefore, wherever it rains, food becomes abundant; for from water alone is food produced.
तेषां खल्वेषां भूतानां त्रीण्येव बीजानि भवन्त्याण्डजं जीवजमुद्भिज्जमिति
Among these beings, there are only three kinds of birth: from eggs, from living beings, and from sprouts.
सेयं देवतैक्षत हन्ताहमिमास्तिस्रो देवता अनेन जीवेनात्मनानुप्रविश्य नामरूपे व्याकरवाणीति
That deity thought: 'Let me enter these three deities with this living self and differentiate names and forms.'
तासां त्रिवृतं त्रिवृतमेकैकां करवाणीति सेयं देवतेमास्तिस्रो देवता अनेनैव जीवेनात्मनानुप्रविश्य नामरूपे व्याकरोत्
Of these, let me make each one threefold. So that deity, entering these three deities with this living self, differentiated names and forms.
तासां त्रिवृतं त्रिवृतमेकैकामकरोद्यथा तु खलु सोम्येमास्तिस्रो देवतास्त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति
Of these, it made each one threefold. Now, dear one, how these three deities become threefold in each, learn that from me.
यदग्ने रोहितँरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादग्नेरग्नित्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्
The red form in fire is the form of fire; the white is of water; the black is of food. The fire-ness of fire is only a name, arising from speech, while the three forms alone are real.
यदादित्यस्य रोहितँरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादादित्यादादित्यत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्
The red form in the sun is the form of fire; the white is of water; the black is of food. The sun-ness of the sun is only a name, arising from speech, while the three forms alone are real.
यच्छन्द्रमसो रोहितँरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाच्चन्द्राच्चन्द्रत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्
The red form in the moon is the form of fire; the white is of water; the black is of food. The moon-ness of the moon is only a name, arising from speech, while the three forms alone are real.
यद्विद्युतो रोहितँरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाद्विद्युतो विद्युत्त्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्
The red form in lightning is the form of fire; the white is of water; the black is of food. The lightning-ness of lightning is only a name, arising from speech, while the three forms alone are real.
एतद्ध स्म वै तद्विद्वाँस आहुः पूर्वे महाशाला महाश्रोत्रिया न नोऽद्य कश्चनाश्रुतममतमविज्ञातमुदाहरिष्यतीति ह्येभ्यो विदाञ्चक्रुः
Indeed, those who were learned, the great householders and great scholars of old, used to say: 'Today, no one will speak of anything unheard, unthought, or unknown to us,' for they had attained knowledge from those before them.
यदु रोहितमिवाभूदिति तेजसस्तद्रूपमिति तद्विदाञ्चक्रुर्यदु शुक्लमिवाभूदित्यपाँरूपमिति तद्विदाञ्चक्रुर्यदु कृष्णमिवाभूदित्यन्नस्य रूपमिति तद्विदाञ्चक्रुः
When something appeared red, they said, 'That is the form of fire'; when something appeared white, they said, 'That is the form of water'; when something appeared black, they said, 'That is the form of food.' Thus, they discerned.