Shloka 5
Vāc–Manas Saṃvāda: Prāṇa-Apāna and the Primacy Debate (वाक्–मनस् संवादः)
दशेन्द्रियाणि होतृणि हवींषि दश भाविनि । विषया नाम समिधो हूयन्ते तु दशाग्निषु,भाविनि! दस इन्द्रियरूपी होता दस देवतारूपी अग्निमें दस विषयरूपी हविष्य एवं समिधाओंका हवन करते हैं (इस प्रकार मेरे अन्तरमें निरन्तर यज्ञ हो रहा है; फिर मैं अकर्मण्य कैसे हूँ?)
daśendriyāṇi hotṝṇi havīṁṣi daśa bhāvini | viṣayā nāma samidho hūyante tu daśāgniṣu, bhāvini ||
Wika ng Brahmin: “O marangal na ginang, ang sampung pandama ang siyang mga hotṛ, ang mga pari ng paghahandog; ang mga alay ay sampu rin. Ang mga bagay na tinatamasa ng pandama, na wari’y mga patpat na panggatong (samidh), ay ibinubuhos na handog sa sampung apoy. Kaya’t ang panloob na sakripisyo ay walang patid na nagaganap sa loob ko—paano nga ako masasabihang walang ginagawa o umiiwas sa pagkilos?”
ब्राह्मण उवाच
Educational Q&A
True ‘action’ is not only external ritual or worldly labor; the disciplined governance of the senses is itself a continuous inner yajña. By framing sense-faculties as priests and sense-objects as offerings, the verse teaches ethical vigilance: one is not ‘inactive’ if one is steadily performing inner self-regulation and offering impulses into the fire of restraint.
A Brāhmaṇa addresses a woman (‘bhāvini’) and defends himself against the charge of being akarmaṇya (inactive). He explains, through a sacrificial metaphor, that within him an unceasing internal rite is taking place: the ten senses function like priests, and the ten sense-objects are offered as oblations into ten fires—thereby asserting his life of disciplined practice.