Annaat, bhavanti, bhootaani, parjanyaat, annsambhavH,
Yagyaat, bhavti, parjanyaH, yagyaH, karmsamudbhavH ||14||
Karm, brahmodbhavam, viddhi, Brahm, aksharsamudbhavam,
Tasmaat, sarvgatam, Brahm, nityam, yagye, prtishthitam ||15||
Translation: (Bhootaani) Living beings (annaat) food grain (bhavanti) arise from (annsambhavH) food grain arises (parjanyaat) from rain (parjanyaH) rain (yagyaat) from yagya (bhavti) arises (yagyaH) yagya (karmsamudbhavH) originates from prescribed actions (karm) action, you (brahmodbhavam) arising from Brahm and (Brahm) Brahm i.e. Kshar Purush (aksharsamudbhavam) arisen from the Eternal God (viddhi) know (tasmaat) it has been proved from this that (sarvgatam) All-pervading (Brahm) God (nityam) always (yagye) in yagya (prtishthitam) is situated i.e. after accepting the partake of yagya, the giver of fruits is also that Purna Brahm only. (Its evidence is also in holy Gita Adhyay 4 Shlok 13 that on the basis of gunas, by attaching actions, four varnas (castes) have been formed and it is me, Brahm only, who attaches the actions. (14-15)
Translation
Living beings arise from food grain, food grain arises from rain, rain arises from yagya, and yagya originates from prescribed actions. Consider the actions to be arising from Brahm, and Brahm i.e. Kshar Purush arising from the Eternal God. It has been proved from this that the All-pervading God is always situated in yagyas i.e. after accepting the partake of yagya, the giver of fruits is also that Purna Brahm only. (Its evidence is also in holy Gita Adhyay 4 Shlok 13 that on the basis of gunas, by attaching actions, four varnas (castes) have been formed, and it is me, Brahm alone, who attaches the actions.
अन्नात्, भवन्ति, भूतानि, पर्जन्यात्, अन्नसम्भवः,
यज्ञात्, भवति, पर्जन्यः, यज्ञः, कर्मसमुद्भवः।।14।।
कर्म, ब्रह्मोद्भवम्, विद्धि, ब्रह्म, अक्षरसमुद्भवम्,
तस्मात्, सर्वगतम्, ब्रह्म, नित्यम्, यज्ञे, प्रतिष्ठितम्।।15।।
अनुवाद: (भूतानि) प्राणी ( अन्नात्) अन्नसे (भवन्ति) उत्पन्न होते हैं , (अन्नसम्भवः) अन्नकी उत्पत्ति (पर्जन्यात्) वृ ष्टिसे होती है (पर्जन्यः) वृृष्टि (यज्ञात्) यज्ञसे (भवति) होती है और (यज्ञः) यज्ञ (कर्मसमुद्भवः) विहित कर्मोंसे उत्पन्न होनेवाला है। (कर्म) कर्मको तू (ब्रह्मोद्भवम्) ब्रह्मसे उत्पन्न और (ब्रह्म) ब्रह्म अर्थात् क्षर पुरुष को (अक्षरसमुद्भवम्) अविनाशी परमात्मासे उत्पन्न हुआ (विद्धि) जान। (तस्मात्) इससे सिद्ध होता है कि (सर्वगतम्) सर्वव्यापी (ब्रह्म) परमात्मा (नित्यम्) सदा ही (यज्ञे) यज्ञमें (प्रतिष्ठितम्) प्रतिष्ठित है अर्थात् यज्ञों का भोग लगा कर फल दाता भी वही पूर्णब्रह्म है। (इसी का प्रमाण पवित्र गीता अध्याय 4 श्लोक 13 में है कि गुणों के आधार से कर्म लगाकर चार वर्ण बनाए हैं तथा कर्म का लगाने वाला कत्र्ता मैं ब्रह्म ही हूं।) (14-15)
