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महाभारतः       mahābhārataḥ - book-14, chapter-21

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ब्राह्मण उवाच ।
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
निबोध दशहोतॄणां विधानमिह यादृशम् ॥१॥
1. brāhmaṇa uvāca ,
atrāpyudāharantīmamitihāsaṁ purātanam ,
nibodha daśahotṝṇāṁ vidhānamiha yādṛśam.
1. brāhmaṇaḥ uvāca atra api udāharanti imam itihāsam
purātanam nibodha daśahotṝṇām vidhānam iha yādṛśam
1. brāhmaṇaḥ uvāca atra api imam purātanam itihāsam
udāharanti iha daśahotṝṇām yādṛśam vidhānam nibodha
1. The Brahmin said: Here, they also relate this ancient traditional narrative (itihāsa). Understand the specific arrangement (vidhāna) of the ten Hotṛ priests as it is explained here.
सर्वमेवात्र विज्ञेयं चित्तं ज्ञानमवेक्षते ।
रेतः शरीरभृत्काये विज्ञाता तु शरीरभृत् ॥२॥
2. sarvamevātra vijñeyaṁ cittaṁ jñānamavekṣate ,
retaḥ śarīrabhṛtkāye vijñātā tu śarīrabhṛt.
2. sarvam eva atra vijñeyam cittam jñānam avekṣate
retaḥ śarīrabhṛtkāye vijñātā tu śarīrabhṛt
2. atra sarvam eva vijñeyam.
cittaṃ jñānam avekṣate.
retaḥ śarīrabhṛtkāye (asti).
tu vijñātā śarīrabhṛt (asti).
2. All this must be understood here: The mind (citta) perceives knowledge. Semen (retas) is present in the physical body of the living entity, but the knower (vijñātā) is indeed the true living entity.
शरीरभृद्गार्हपत्यस्तस्मादन्यः प्रणीयते ।
ततश्चाहवनीयस्तु तस्मिन्संक्षिप्यते हविः ॥३॥
3. śarīrabhṛdgārhapatyastasmādanyaḥ praṇīyate ,
tataścāhavanīyastu tasminsaṁkṣipyate haviḥ.
3. śarīrabhṛt gārhapatyaḥ tasmāt anyaḥ praṇīyate
tataḥ ca āhavanīyaḥ tu tasmin saṃkṣipyate haviḥ
3. śarīrabhṛt gārhapatyaḥ (asti).
tasmāt anyaḥ praṇīyate.
tataḥ ca tu āhavanīyaḥ (asti).
tasmin haviḥ saṃkṣipyate.
3. The living entity (śarīrabhṛt) is likened to the Gārhapatya (ritual) fire. From that, another (fire) is brought forth, and that, indeed, is the Āhavanīya (ritual) fire, in which the oblation (haviḥ) is offered.
ततो वाचस्पतिर्जज्ञे समानः पर्यवेक्षते ।
रूपं भवति वै व्यक्तं तदनुद्रवते मनः ॥४॥
4. tato vācaspatirjajñe samānaḥ paryavekṣate ,
rūpaṁ bhavati vai vyaktaṁ tadanudravate manaḥ.
4. tataḥ vācaspatiḥ jajñe samānaḥ paryavekṣate
rūpam bhavati vai vyaktam tat anudravate manaḥ
4. tataḥ vācaspatiḥ jajñe.
samānaḥ paryavekṣate.
rūpam vai vyaktam bhavati.
manaḥ tat anudravate.
4. From that (ritual), Vācaspati (Lord of Speech) was born. A universal (principle) observes. Form (rūpa) indeed becomes manifest, and the mind (manas) then follows after it.
ब्राह्मण्युवाच ।
कस्माद्वागभवत्पूर्वं कस्मात्पश्चान्मनोऽभवत् ।
मनसा चिन्तितं वाक्यं यदा समभिपद्यते ॥५॥
5. brāhmaṇyuvāca ,
kasmādvāgabhavatpūrvaṁ kasmātpaścānmano'bhavat ,
manasā cintitaṁ vākyaṁ yadā samabhipadyate.
5. brāhmaṇī uvāca kasmāt vāk abhavat pūrvam kasmāt paścāt
manaḥ abhavat manasā cintitam vākyam yadā samabhipadyate
5. brāhmaṇī uvāca: vāk kasmāt pūrvam abhavat? manaḥ ca kasmāt paścāt abhavat? yadā manasā cintitam vākyam samabhipadyate.
5. The Brāhmaṇī asked: 'From what did speech (vāc) arise first, and from what did the mind (manas) arise later? (I ask this because I observe) when a statement conceived by the mind (manas) fully manifests.'
केन विज्ञानयोगेन मतिश्चित्तं समास्थिता ।
समुन्नीता नाध्यगच्छत्को वैनां प्रतिषेधति ॥६॥
6. kena vijñānayogena matiścittaṁ samāsthitā ,
samunnītā nādhyagacchatko vaināṁ pratiṣedhati.
6. kena vijñānayogena matiḥ cittam samāsthitā
samunnītā na adhyagacchat kaḥ vai enām pratiṣedhati
6. kena vijñānayogena matiḥ cittam samāsthitā
samunnītā na adhyagacchat kaḥ vai enām pratiṣedhati
6. By what application of spiritual discipline (vijñāna-yoga) does the intellect become established in the mind? Though elevated, it does not comprehend. Who, indeed, obstructs it?
ब्राह्मण उवाच ।
तामपानः पतिर्भूत्वा तस्मात्प्रेष्यत्यपानताम् ।
तां मतिं मनसः प्राहुर्मनस्तस्मादवेक्षते ॥७॥
7. brāhmaṇa uvāca ,
tāmapānaḥ patirbhūtvā tasmātpreṣyatyapānatām ,
tāṁ matiṁ manasaḥ prāhurmanastasmādavekṣate.
7. brāhmaṇaḥ uvāca tām apānaḥ patiḥ bhūtvā tasmāt preṣyati
apānatām tām matim manasaḥ prāhuḥ manaḥ tasmāt avekṣate
7. brāhmaṇaḥ uvāca apānaḥ patiḥ bhūtvā tām tasmāt apānatām
preṣyati tām matim manasaḥ prāhuḥ tasmāt manaḥ avekṣate
7. The Brahmin said: Having become its master, the downward vital air (apāna) directs it (the intellect) towards the state of apāna. They declare that intellect (mati) to be of the mind (manas); therefore, the mind oversees it.
प्रश्नं तु वाङ्मनसोर्मां यस्मात्त्वमनुपृच्छसि ।
तस्मात्ते वर्तयिष्यामि तयोरेव समाह्वयम् ॥८॥
8. praśnaṁ tu vāṅmanasormāṁ yasmāttvamanupṛcchasi ,
tasmātte vartayiṣyāmi tayoreva samāhvayam.
8. praśnam tu vāṅmanasoḥ mām yasmāt tvam anupṛcchasi
tasmāt te vartayiṣyāmi tayoḥ eva samāhvayam
8. tu yasmāt tvam mām vāṅmanasoḥ praśnam anupṛcchasi
tasmāt te tayoḥ eva samāhvayam vartayiṣyāmi
8. But since you ask me this question concerning speech and mind, I will therefore explain to you their mutual interaction.
उभे वाङ्मनसी गत्वा भूतात्मानमपृच्छताम् ।
आवयोः श्रेष्ठमाचक्ष्व छिन्धि नौ संशयं विभो ॥९॥
9. ubhe vāṅmanasī gatvā bhūtātmānamapṛcchatām ,
āvayoḥ śreṣṭhamācakṣva chindhi nau saṁśayaṁ vibho.
9. ubhe vāṅmanasī gatvā bhūtātmānam apṛcchatām āvayoḥ
śreṣṭham ācakṣva chindhi nau saṃśayam vibho
9. ubhe vāṅmanasī bhūtātmānam gatvā apṛcchatām āvayoḥ
śreṣṭham ācakṣva vibho nau saṃśayam chindhi
9. Both speech and mind approached the universal self (bhūtātman) and asked: 'Declare who is superior between us two, O Lord! Resolve our doubt.'
मन इत्येव भगवांस्तदा प्राह सरस्वतीम् ।
अहं वै कामधुक्तुभ्यमिति तं प्राह वागथ ॥१०॥
10. mana ityeva bhagavāṁstadā prāha sarasvatīm ,
ahaṁ vai kāmadhuktubhyamiti taṁ prāha vāgatha.
10. manaḥ iti eva bhagavān tadā prāha sarasvatīm
aham vai kāmadhuk tubhyam iti tam prāha vāk atha
10. bhagavān tadā sarasvatīm manaḥ iti eva prāha
atha vāk tam aham vai tubhyam kāmadhuk iti prāha
10. Thus, the venerable Lord then spoke to Sarasvati, saying, 'You are indeed the mind (manas).' Then, Speech (Vāc) said to him, 'I am indeed the fulfiller of desires for you.'
स्थावरं जङ्गमं चैव विद्ध्युभे मनसी मम ।
स्थावरं मत्सकाशे वै जङ्गमं विषये तव ॥११॥
11. sthāvaraṁ jaṅgamaṁ caiva viddhyubhe manasī mama ,
sthāvaraṁ matsakāśe vai jaṅgamaṁ viṣaye tava.
11. sthāvaram jaṅgamam ca eva viddhi ubhe manasī mama
sthāvaram mat-sakāśe vai jaṅgamam viṣaye tava
11. mama manasī ubhe sthāvaram ca jaṅgamam eva viddhi
sthāvaram vai mat-sakāśe jaṅgamam tava viṣaye
11. Know both the immovable and the movable aspects of my mind (manas). The immovable aspect is indeed with me, while the movable is within your domain.
यस्तु ते विषयं गच्छेन्मन्त्रो वर्णः स्वरोऽपि वा ।
तन्मनो जङ्गमं नाम तस्मादसि गरीयसी ॥१२॥
12. yastu te viṣayaṁ gacchenmantro varṇaḥ svaro'pi vā ,
tanmano jaṅgamaṁ nāma tasmādasi garīyasī.
12. yaḥ tu te viṣayam gacchet mantraḥ varṇaḥ svaraḥ
api vā tat manaḥ jaṅgamam nāma tasmāt asi garīyasī
12. te viṣayam yaḥ tu mantraḥ varṇaḥ vā api svaraḥ
gacchet tat manaḥ nāma jaṅgamam tasmāt asi garīyasī
12. Whatever mantra (mantra), syllable, or even tone enters your domain, that is indeed called the movable mind (manas). Therefore, you are superior.
यस्मादसि च मा वोचः स्वयमभ्येत्य शोभने ।
तस्मादुच्छ्वासमासाद्य न वक्ष्यसि सरस्वति ॥१३॥
13. yasmādasi ca mā vocaḥ svayamabhyetya śobhane ,
tasmāducchvāsamāsādya na vakṣyasi sarasvati.
13. yasmāt asi ca mā vocaḥ svayam abhyetya śobhane
tasmāt ucchvāsam āsādya na vakṣyasi sarasvati
13. śobhane yasmāt asi ca svayam abhyetya mā vocaḥ
tasmāt sarasvati ucchvāsam āsādya na vakṣyasi
13. And since you, O beautiful one, having come [to me], do not speak on your own, therefore, O Sarasvati, you will not speak after taking a breath (or after a pause).
प्राणापानान्तरे देवी वाग्वै नित्यं स्म तिष्ठति ।
प्रेर्यमाणा महाभागे विना प्राणमपानती ।
प्रजापतिमुपाधावत्प्रसीद भगवन्निति ॥१४॥
14. prāṇāpānāntare devī vāgvai nityaṁ sma tiṣṭhati ,
preryamāṇā mahābhāge vinā prāṇamapānatī ,
prajāpatimupādhāvatprasīda bhagavanniti.
14. prāṇāpānāntare devī vāk vai nityam
sma tiṣṭhati | preryamāṇā mahābhāge
vinā prāṇam apānatī | prajāpatim
upādhāvat prasīda bhagavan iti
14. mahābhāge devī vāk vai prāṇāpānāntare nityam sma tiṣṭhati preryamāṇā vinā prāṇam apānatī (sā) prajāpatim upādhāvat,
"bhagavan prasīda" iti
14. O most fortunate one, the divine speech (vāc) always resides between the life-breath (prāṇa) and downward breath (apāna). Being impelled, yet exhaling without proper inhalation (prāṇa), she approached Prajapati, saying, "Be gracious, O Lord!"
ततः प्राणः प्रादुरभूद्वाचमाप्याययन्पुनः ।
तस्मादुच्छ्वासमासाद्य न वाग्वदति कर्हिचित् ॥१५॥
15. tataḥ prāṇaḥ prādurabhūdvācamāpyāyayanpunaḥ ,
tasmāducchvāsamāsādya na vāgvadati karhicit.
15. tataḥ prāṇaḥ prāduḥ abhūt vācam āpyāyayan punaḥ
| tasmāt ucchvāsam āsādya na vāk vadati karhicit
15. tataḥ prāṇaḥ vācam punaḥ āpyāyayan prāduḥ abhūt
tasmāt ucchvāsam āsādya vāk karhicit na vadati
15. Then the life-breath (prāṇa) appeared, nourishing speech (vāc) again. Therefore, it is precisely when mere exhalation (ucchvāsa) is attained that speech (vāc) never speaks (on its own).
घोषिणी जातनिर्घोषा नित्यमेव प्रवर्तते ।
तयोरपि च घोषिण्योर्निर्घोषैव गरीयसी ॥१६॥
16. ghoṣiṇī jātanirghoṣā nityameva pravartate ,
tayorapi ca ghoṣiṇyornirghoṣaiva garīyasī.
16. ghoṣiṇī jātanirghoṣā nityam eva pravartate |
tayoḥ api ca ghoṣiṇyoḥ nirghoṣā eva garīyasī
16. ghoṣiṇī jātanirghoṣā nityam eva pravartate
ca tayoḥ ghoṣiṇyoḥ api nirghoṣā eva garīyasī
16. Speech (Vāc), in its form with sound and having become soundless, always functions. And even among these two aspects, the soundless one is indeed more significant.
गौरिव प्रस्रवत्येषा रसमुत्तमशालिनी ।
सततं स्यन्दते ह्येषा शाश्वतं ब्रह्मवादिनी ॥१७॥
17. gauriva prasravatyeṣā rasamuttamaśālinī ,
satataṁ syandate hyeṣā śāśvataṁ brahmavādinī.
17. gauḥ iva prasravati eṣā rasam uttamaśālinī |
satatam syandate hi eṣā śāśvatam brahmavādinī
17. eṣā uttamaśālinī gauḥ iva rasam prasravati hi
eṣā śāśvatam brahmavādinī satatam syandate
17. This (speech), endowed with supreme excellence, flows forth essence like a cow. Indeed, she constantly streams, articulating the eternal (brahman).
दिव्यादिव्यप्रभावेन भारती गौः शुचिस्मिते ।
एतयोरन्तरं पश्य सूक्ष्मयोः स्यन्दमानयोः ॥१८॥
18. divyādivyaprabhāvena bhāratī gauḥ śucismite ,
etayorantaraṁ paśya sūkṣmayoḥ syandamānayoḥ.
18. divyādivyaprabhāvena bhāratī gauḥ śucismite
etayoḥ antaram paśya sūkṣmayoḥ syandamānayoḥ
18. śucismite divyādivyaprabhāvena sūkṣmayoḥ
syandamānayoḥ etayoḥ bhāratī gauḥ antaram paśya
18. O pure-smiling one! Observe the subtle distinction between these two, Bhāratī (Speech) and Gauḥ (Sound), as they manifest, endowed with both divine and non-divine power.
अनुत्पन्नेषु वाक्येषु चोद्यमाना सिसृक्षया ।
किं नु पूर्वं ततो देवी व्याजहार सरस्वती ॥१९॥
19. anutpanneṣu vākyeṣu codyamānā sisṛkṣayā ,
kiṁ nu pūrvaṁ tato devī vyājahāra sarasvatī.
19. anutpanneṣu vākyeṣu codyamānā sisṛkṣayā kim
nu pūrvam tataḥ devī vyājahāra sarasvatī
19. tataḥ sisṛkṣayā anutpanneṣu vākyeṣu codyamānā
devī sarasvatī kim nu pūrvam vyājahāra
19. Then, impelled by the desire to create even in regard to words yet unproduced, the goddess (devī) Sarasvatī declared: 'What indeed was prior?'
प्राणेन या संभवते शरीरे प्राणादपानं प्रतिपद्यते च ।
उदानभूता च विसृज्य देहं व्यानेन सर्वं दिवमावृणोति ॥२०॥
20. prāṇena yā saṁbhavate śarīre; prāṇādapānaṁ pratipadyate ca ,
udānabhūtā ca visṛjya dehaṁ; vyānena sarvaṁ divamāvṛṇoti.
20. prāṇena yā saṁbhavate śarīre prāṇāt apānam pratipadyate ca
udānabhūtā ca visṛjya deham vyānena sarvam divam āvṛṇoti
20. yā prāṇena śarīre saṁbhavate ca prāṇāt apānam pratipadyate
ca udānabhūtā deham visṛjya vyānena sarvam divam āvṛṇoti
20. That (speech) which originates in the body through the life-breath (prāṇa), and from (prāṇa) reaches the downward breath (apāna). And having become the upward breath (udāna), relinquishing the body, it pervades the entire heavens through the circulating breath (vyāna).
ततः समाने प्रतितिष्ठतीह इत्येव पूर्वं प्रजजल्प चापि ।
तस्मान्मनः स्थावरत्वाद्विशिष्टं तथा देवी जङ्गमत्वाद्विशिष्टा ॥२१॥
21. tataḥ samāne pratitiṣṭhatīha; ityeva pūrvaṁ prajajalpa cāpi ,
tasmānmanaḥ sthāvaratvādviśiṣṭaṁ; tathā devī jaṅgamatvādviśiṣṭā.
21. tataḥ samāne pratitiṣṭhati iha
iti eva pūrvam prajajalpa ca api
tasmāt manaḥ sthāvaratvāt viśiṣṭam
tathā devī jaṅgamatvāt viśiṣṭā
21. tataḥ iha samāne pratitiṣṭhati
iti eva pūrvam ca api prajajalpa
tasmāt manaḥ sthāvaratvāt viśiṣṭam
tathā devī jaṅgamatvāt viśiṣṭā
21. Then it (speech) abides here in the equalizing breath (samāna). Thus indeed she spoke earlier. Therefore, the mind (manas) is distinguished by its stillness, and similarly, the goddess (devī) is distinguished by her mobility.