Shloka 13
न हांते मन्त्राणां हवनमस्ति न विना पुरुषं तपः सम्भवति | हविर्मन्त्राणां सम्पूजा विद्यते देवमानुष-ऋषीणामनेन त्वं होतेति नियुक्त: | ये च मानुष-होत्राधिकारास्ते च ब्राह्मणस्य हि याजनं विधीयते न क्षत्रवैश्ययोर्दधिजात्योस्तस्माद् ब्राह्मणा हाग्निभूता यज्ञानुद्तन्ति । यज्ञास्ते देवांस्तर्पयन्ति देवा: पृथिवीं भावयन्ति शतपथेडपि हि ब्राह्मणमुखे भवति
na hānte mantrāṇāṁ havanam asti na vinā puruṣaṁ tapaḥ sambhavati | havirmantrāṇāṁ sampūjā vidyate devamānuṣa-ṛṣīṇām anena tvaṁ hoteti niyuktaḥ | ye ca mānuṣa-hotṛ-adhikārās te ca brāhmaṇasya hi yājanaṁ vidhīyate na kṣatravaiśyayoḥ dvijātyos tasmād brāhmaṇā hāgnibhūtā yajñān udvahanti | yajñās te devāṁs tarpayanti devāḥ pṛthivīṁ bhāvayanti śatapathenāpi hi brāhmaṇamukhe bhavati |
アルジュナは言った。「マントラなくして供献はなく、人という行為者なくしてタパス（苦行）は成就しない。供物（havis）を伴うマントラによって、神々も人々もリシ（ṛṣi）も正しく礼拝される。ゆえに、おお火神よ、汝はホートリ（Hotṛ）に任ぜられた。人間のうちホートリの資格はブラーフマナにのみ属する。祭祀を執行する法は彼のために定められているからである。クシャトリヤとヴァイシャは、たとえ再生族（dvija）であっても、祭官としての執行は許されない。ゆえに、火の化身ともいうべきブラーフマナが祭祀の重荷を担う。祭祀は神々を満たし、神々はまた大地を繁栄で潤す。『シャタパタ・ブラーフマナ』（Śatapatha Brāhmaṇa）にさえ、供物をブラーフマナの口に置くと説かれている。」
अजुन उवाच
Educational Q&A
Ritual efficacy depends on both sacred speech (mantra) and a qualified human agent; within the varṇa-based dharma framework presented here, priestly officiation (hotṛ/yājana) is assigned to Brāhmaṇas, and sacrifice is portrayed as sustaining a reciprocal order: humans nourish gods through yajña, and gods sustain the earth’s prosperity.
Arjuna explains the logic of Vedic sacrifice: mantras and offerings constitute worship of gods, humans, and seers; Agni is appointed as the Hotṛ’s medium; and the human officiant role is restricted to Brāhmaṇas. He supports the point by invoking a Vedic authority (Śatapatha Brāhmaṇa) and concludes with the cosmic economy where yajña pleases the gods and the gods make the earth flourish.