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महाभारतः       mahābhārataḥ - book-12, chapter-178

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भरद्वाज उवाच ।
पार्थिवं धातुमाश्रित्य शारीरोऽग्निः कथं भवेत् ।
अवकाशविशेषेण कथं वर्तयतेऽनिलः ॥१॥
1. bharadvāja uvāca ,
pārthivaṁ dhātumāśritya śārīro'gniḥ kathaṁ bhavet ,
avakāśaviśeṣeṇa kathaṁ vartayate'nilaḥ.
1. bharadvāja uvāca | pārthivaṃ dhātuṃ āśritya śārīraḥ agniḥ
kathaṃ bhavet | avakāśaviśeṣeṇa kathaṃ vartayate anilaḥ
1. bharadvāja uvāca pārthivaṃ dhātuṃ āśritya śārīraḥ agniḥ
kathaṃ bhavet avakāśaviśeṣeṇa ca anilaḥ kathaṃ vartayate
1. Bhāradvāja said: 'How can the bodily fire (agni) manifest, relying on the earthly constituent (dhātu)? And how does the wind (anilaḥ) operate in particular spaces?'
भृगुरुवाच ।
वायोर्गतिमहं ब्रह्मन्कीर्तयिष्यामि तेऽनघ ।
प्राणिनामनिलो देहान्यथा चेष्टयते बली ॥२॥
2. bhṛguruvāca ,
vāyorgatimahaṁ brahmankīrtayiṣyāmi te'nagha ,
prāṇināmanilo dehānyathā ceṣṭayate balī.
2. bhṛguḥ uvāca | vāyoḥ gatiṃ ahaṃ brahman kīrtayiṣyāmi
te anagha | prāṇināṃ anilaḥ dehān yathā ceṣṭayate balī
2. bhṛguḥ uvāca brahman anagha ahaṃ te vāyoḥ gatiṃ
kīrtayiṣyāmi yathā balī anilaḥ prāṇināṃ dehān ceṣṭayate
2. Bhṛgu said: 'O Brahmin, O sinless one, I will describe to you the course (gati) of the wind (vāyu), and how the mighty wind (anilaḥ) moves the bodies of living beings.'
श्रितो मूर्धानमग्निस्तु शरीरं परिपालयन् ।
प्राणो मूर्धनि चाग्नौ च वर्तमानो विचेष्टते ॥३॥
3. śrito mūrdhānamagnistu śarīraṁ paripālayan ,
prāṇo mūrdhani cāgnau ca vartamāno viceṣṭate.
3. śritaḥ mūrdhānam agniḥ tu śarīraṃ paripālayan |
prāṇaḥ mūrdhani ca agnau ca vartamānaḥ viceṣṭate
3. tu agniḥ mūrdhānam śritaḥ śarīraṃ paripālayan ca
prāṇaḥ mūrdhani agnau ca vartamānaḥ viceṣṭate
3. Indeed, fire (agni), residing in the head and protecting the body, and the vital breath (prāṇa), existing in both the head and in the fire, moves and performs various functions.
स जन्तुः सर्वभूतात्मा पुरुषः स सनातनः ।
मनो बुद्धिरहंकारो भूतानि विषयाश्च सः ॥४॥
4. sa jantuḥ sarvabhūtātmā puruṣaḥ sa sanātanaḥ ,
mano buddhirahaṁkāro bhūtāni viṣayāśca saḥ.
4. saḥ jantuḥ sarvabhūtātmā puruṣaḥ saḥ sanātanaḥ
manaḥ buddhiḥ ahaṅkāraḥ bhūtāni viṣayāḥ ca saḥ
4. saḥ jantuḥ sarvabhūtātmā saḥ sanātanaḥ puruṣaḥ
saḥ manaḥ buddhiḥ ahaṅkāraḥ bhūtāni viṣayāḥ ca
4. That living being is the self (ātman) of all creatures; He is the eternal cosmic person (puruṣa). He is also the mind, intellect, ego (ahaṅkāra), the elements, and the sense objects.
एवं त्विह स सर्वत्र प्राणेन परिपाल्यते ।
पृष्ठतश्च समानेन स्वां स्वां गतिमुपाश्रितः ॥५॥
5. evaṁ tviha sa sarvatra prāṇena paripālyate ,
pṛṣṭhataśca samānena svāṁ svāṁ gatimupāśritaḥ.
5. evam tu iha saḥ sarvatra prāṇena paripālyate
pṛṣṭataḥ ca samānena svām svām gatim upāśritaḥ
5. evam tu iha saḥ sarvatra prāṇena paripālyate
ca pṛṣṭataḥ samānena svām svām gatim upāśritaḥ
5. Indeed, here (in the body), that (being) is maintained everywhere by the prāṇa (vital breath). And from behind, the samāna (vital air), having adopted its own specific course, protects it.
वस्तिमूलं गुदं चैव पावकं च समाश्रितः ।
वहन्मूत्रं पुरीषं चाप्यपानः परिवर्तते ॥६॥
6. vastimūlaṁ gudaṁ caiva pāvakaṁ ca samāśritaḥ ,
vahanmūtraṁ purīṣaṁ cāpyapānaḥ parivartate.
6. vasti-mūlam gudam ca eva pāvakam ca samāśritaḥ
vahan mūtram purīṣam ca api apānaḥ parivartate
6. apānaḥ vasti-mūlam gudam ca eva pāvakam ca
samāśritaḥ mūtram purīṣam ca api vahan parivartate
6. Indeed, having resorted to the root of the bladder, the anus, and the digestive fire, apāna (vital air) moves, carrying urine and feces.
प्रयत्ने कर्मणि बले य एकस्त्रिषु वर्तते ।
उदान इति तं प्राहुरध्यात्मविदुषो जनाः ॥७॥
7. prayatne karmaṇi bale ya ekastriṣu vartate ,
udāna iti taṁ prāhuradhyātmaviduṣo janāḥ.
7. prayatne karmaṇi bale yaḥ ekaḥ triṣu vartate
udānaḥ iti tam prāhuḥ adhyātma-viduṣaḥ janāḥ
7. adhyātma-viduṣaḥ janāḥ tam udānaḥ iti prāhuḥ
yaḥ ekaḥ prayatne karmaṇi bale triṣu vartate
7. People knowledgeable in spiritual matters (adhyātma-viduṣaḥ) call that (vital air) udāna, which operates singularly in effort, action (karma), and strength.
संधिष्वपि च सर्वेषु संनिविष्टस्तथानिलः ।
शरीरेषु मनुष्याणां व्यान इत्युपदिश्यते ॥८॥
8. saṁdhiṣvapi ca sarveṣu saṁniviṣṭastathānilaḥ ,
śarīreṣu manuṣyāṇāṁ vyāna ityupadiśyate.
8. sandhiṣu api ca sarveṣu saṃniviṣṭaḥ tathā anilaḥ
śarīreṣu manuṣyāṇām vyānaḥ iti upadiśyate
8. anilaḥ manuṣyāṇām śarīreṣu sarveṣu sandhiṣu
api tathā saṃniviṣṭaḥ vyānaḥ iti upadiśyate
8. The vāyu (air) that is situated throughout all the joints in human bodies is thus called Vyana.
धातुष्वग्निस्तु विततः समानेन समीरितः ।
रसान्धातूंश्च दोषांश्च वर्तयन्नवतिष्ठति ॥९॥
9. dhātuṣvagnistu vitataḥ samānena samīritaḥ ,
rasāndhātūṁśca doṣāṁśca vartayannavatiṣṭhati.
9. dhātuṣu agniḥ tu vitataḥ samānena samīritaḥ
rasān dhātūn ca doṣān ca vartayan avatiṣṭhati
9. samānena samīritaḥ dhātuṣu vitataḥ agniḥ tu
rasān dhātūn ca doṣān ca vartayan avatiṣṭhati
9. The digestive fire (agni), diffused throughout the bodily constituents (dhātus) and stimulated by Samana (one of the vital airs), functions by regulating the essences (rasas), bodily constituents (dhātus), and doṣas.
अपानप्राणयोर्मध्ये प्राणापानसमाहितः ।
समन्वितः स्वधिष्ठानः सम्यक्पचति पावकः ॥१०॥
10. apānaprāṇayormadhye prāṇāpānasamāhitaḥ ,
samanvitaḥ svadhiṣṭhānaḥ samyakpacati pāvakaḥ.
10. apānaprāṇayoḥ madhye prāṇāpānasamāhitaḥ
samanvitaḥ svadhiṣṭhānaḥ samyak pacati pāvakaḥ
10. apānaprāṇayoḥ madhye prāṇāpānasamāhitaḥ
samanvitaḥ svadhiṣṭhānaḥ pāvakaḥ samyak pacati
10. The digestive fire (pāvaka), situated between Prana and Apana and integrated with them, being well-established in its own seat, properly digests [food].
आस्यं हि पायुसंयुक्तमन्ते स्याद्गुदसंज्ञितम् ।
स्रोतस्तस्मात्प्रजायन्ते सर्वस्रोतांसि देहिनाम् ॥११॥
11. āsyaṁ hi pāyusaṁyuktamante syādgudasaṁjñitam ,
srotastasmātprajāyante sarvasrotāṁsi dehinām.
11. āsyam hi pāyusaṃyuktam ante syāt gudasaṃjñitam
srotas tasmāt prajāyante sarvasrotāṃsi dehinām
11. āsyam hi pāyusaṃyuktam ante gudasaṃjñitam syāt
tasmāt srotas dehinām sarvasrotāṃsi prajāyante
11. Indeed, the mouth, which is connected to the anus (pāyu), is at its [the alimentary canal's] terminal end called the anus (guda). From this [primary] channel, all other channels (srotas) of embodied beings originate.
प्राणानां संनिपाताच्च संनिपातः प्रजायते ।
ऊष्मा चाग्निरिति ज्ञेयो योऽन्नं पचति देहिनाम् ॥१२॥
12. prāṇānāṁ saṁnipātācca saṁnipātaḥ prajāyate ,
ūṣmā cāgniriti jñeyo yo'nnaṁ pacati dehinām.
12. prāṇānām saṃnipātāt ca saṃnipātaḥ prajāyate |
ūṣmā ca agniḥ iti jñeyaḥ yaḥ annam pacati dehinām
12. dehinām prāṇānām saṃnipātāt ca saṃnipātaḥ prajāyate yaḥ dehinām annam pacati,
saḥ ūṣmā ca agniḥ iti jñeyaḥ
12. From the combination of the vital airs (prāṇa), a vital conjunction is produced. The heat, which digests food for embodied beings, should be known as the digestive fire (agni).
अग्निवेगवहः प्राणो गुदान्ते प्रतिहन्यते ।
स ऊर्ध्वमागम्य पुनः समुत्क्षिपति पावकम् ॥१३॥
13. agnivegavahaḥ prāṇo gudānte pratihanyate ,
sa ūrdhvamāgamya punaḥ samutkṣipati pāvakam.
13. agnivegavahaḥ prāṇaḥ gudānte pratihanyate |
saḥ ūrdhvam āgamya punaḥ samutkṣipati pāvakam
13. agnivegavahaḥ prāṇaḥ gudānte pratihanyate saḥ
(prāṇaḥ) ūrdhvam āgamya punaḥ pāvakam samutkṣipati
13. The vital air (prāṇa), which carries the force of the digestive fire, is obstructed at the end of the rectum. Having risen upwards, it then again propels that fire (pāvaka) upwards.
पक्वाशयस्त्वधो नाभेरूर्ध्वमामाशयः स्थितः ।
नाभिमध्ये शरीरस्य सर्वे प्राणाः समाहिताः ॥१४॥
14. pakvāśayastvadho nābherūrdhvamāmāśayaḥ sthitaḥ ,
nābhimadhye śarīrasya sarve prāṇāḥ samāhitāḥ.
14. pakvāśayaḥ tu adhaḥ nābheḥ ūrdhvam āmāśayaḥ sthitaḥ
| nābhimadhye śarīrasya sarve prāṇāḥ samāhitāḥ
14. nābheḥ adhaḥ pakvāśayaḥ tu ūrdhvam āmāśayaḥ sthitaḥ
śarīrasya nābhimadhye sarve prāṇāḥ samāhitāḥ
14. The receptacle for digested food (pakvāśaya) is situated below the navel, while the receptacle for undigested food (āmāśaya) is above it. All the vital airs (prāṇa) of the body are concentrated in the center of the navel.
प्रसृता हृदयात्सर्वे तिर्यगूर्ध्वमधस्तथा ।
वहन्त्यन्नरसान्नाड्यो दश प्राणप्रचोदिताः ॥१५॥
15. prasṛtā hṛdayātsarve tiryagūrdhvamadhastathā ,
vahantyannarasānnāḍyo daśa prāṇapracoditāḥ.
15. prasṛtāḥ hṛdayāt sarve tiryak ūrdhvam adhaḥ tathā
| vahanti annarasān nāḍyaḥ daśa prāṇapracoditāḥ
15. hṛdayāt sarve (prāṇāḥ) tiryak ūrdhvam adhaḥ tathā (vyāptāḥ santi,
tadanantaram) daśa prāṇapracoditāḥ nāḍyaḥ annarasān vahanti
15. The ten major channels (nāḍī), impelled by the vital airs (prāṇa), spread forth from the heart and carry the essences of food (annarasa) both horizontally, upwards, and downwards throughout the body.
एष मार्गोऽथ योगानां येन गच्छन्ति तत्पदम् ।
जितक्लमासना धीरा मूर्धन्यात्मानमादधुः ॥१६॥
16. eṣa mārgo'tha yogānāṁ yena gacchanti tatpadam ,
jitaklamāsanā dhīrā mūrdhanyātmānamādadhuḥ.
16. eṣaḥ mārgaḥ atha yogānām yena gacchanti tat padam
jita-klama-āsanāḥ dhīrāḥ mūrdhani ātmānam ādadhuḥ
16. eṣaḥ atha yogānām mārgaḥ yena tat padam gacchanti
jita-klama-āsanāḥ dhīrāḥ ātmānam mūrdhani ādadhuḥ
16. This is the path of yogic practices, by which practitioners attain that supreme state. The wise ones, having conquered the fatigue of their yogic postures, placed the individual self (ātman) at the crown of the head.
एवं सर्वेषु विहितः प्राणापानेषु देहिनाम् ।
तस्मिन्स्थितो नित्यमग्निः स्थाल्यामिव समाहितः ॥१७॥
17. evaṁ sarveṣu vihitaḥ prāṇāpāneṣu dehinām ,
tasminsthito nityamagniḥ sthālyāmiva samāhitaḥ.
17. evam sarveṣu vihitaḥ prāṇa-apāneṣu dehinām tasmin
sthitaḥ nityam agniḥ sthālyām iva samāhitaḥ
17. evam sarveṣu dehinām prāṇa-apāneṣu vihitaḥ tasmin
nityam agniḥ sthālyām iva samāhitaḥ sthitaḥ
17. In this manner, for all embodied beings, the vital energy is established within the incoming and outgoing breaths (prāṇa and apāna). That fire (agni) resides there perpetually, much like a flame placed securely in a cooking pot.