Pañcahotṛ-Vidhāna and the Dispute of the Five Vāyus (पञ्चहोतृविधानम् — पञ्चवायूनां श्रेष्ठत्वविवादः)
प्राणापानावुदानश्च॒ समानो व्यान एव च | पज्चहोतुस्तथैतान् वै परं भावं विदुर्बुधा:
prāṇāpānāv udānaś ca samāno vyāna eva ca | pañcahotṛs tathaitān vai paraṁ bhāvaṁ vidur budhāḥ ||
ବ୍ରାହ୍ମଣ କହିଲେ—ପ୍ରାଣ, ଅପାନ, ଉଦାନ, ସମାନ ଓ ବ୍ୟାନ—ଏହି ପାଞ୍ଚ ପ୍ରାଣବାୟୁକୁ ଜ୍ଞାନୀମାନେ ‘ପଞ୍ଚ-ହୋତୃ’ ବୋଲି ଜାଣନ୍ତି। ଏମାନଙ୍କର ପରମ ଭାବ ବୁଝିଲେ ଅନ୍ତର୍ୟଜ୍ଞ ପ୍ରକାଶ ପାଏ; ସଂଯମିତ ପ୍ରାଣ ହିଁ ଆତ୍ମଜୟ ଓ ଆଧ୍ୟାତ୍ମିକ ଉନ୍ନତିର ସାଧନ ହୁଏ।
ब्राह्मण उवाच
The verse teaches that the five principal vital airs (prāṇa, apāna, udāna, samāna, vyāna) can be understood as the ‘five hotṛ-priests’ of an inner sacrifice. The wise discern their highest meaning: spiritual practice is not only external ritual but also the disciplined harmonizing of life-forces toward a supreme state.
A brāhmaṇa speaker explains a doctrinal point using Vedic ritual language. He identifies the five vital breaths as ritual officiants, shifting attention from outer ceremony to an inward, ethical-spiritual interpretation where mastery of the prāṇas constitutes the true sacrificial act.