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महाभारतः       mahābhārataḥ - book-14, chapter-24

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ब्राह्मण उवाच ।
अत्राप्युदाहरन्तीममितिहासं पुरातनम् ।
नारदस्य च संवादमृषेर्देवमतस्य च ॥१॥
1. brāhmaṇa uvāca ,
atrāpyudāharantīmamitihāsaṁ purātanam ,
nāradasya ca saṁvādamṛṣerdevamatasya ca.
1. brāhmaṇaḥ uvāca atra api udāharanti imam itihāsam
purātanam nāradasya ca saṃvādam ṛṣeḥ devamatasya ca
1. brāhmaṇaḥ uvāca atra api imam purātanam itihāsam
nāradasya ca ṛṣeḥ devamatasya ca saṃvādam udāharanti
1. The Brahmin said: Here they also recount this ancient narrative, the dialogue between Nārada and the sage Devamata.
देवमत उवाच ।
जन्तोः संजायमानस्य किं नु पूर्वं प्रवर्तते ।
प्राणोऽपानः समानो वा व्यानो वोदान एव च ॥२॥
2. devamata uvāca ,
jantoḥ saṁjāyamānasya kiṁ nu pūrvaṁ pravartate ,
prāṇo'pānaḥ samāno vā vyāno vodāna eva ca.
2. devamataḥ uvāca jantoḥ saṃjāyamānasya kim nu pūrvam
pravartate prāṇaḥ apānaḥ samānaḥ vā vyānaḥ vā udānaḥ eva ca
2. devamataḥ uvāca jantoḥ saṃjāyamānasya kim nu pūrvam
pravartate prāṇaḥ apānaḥ samānaḥ vā vyānaḥ vā udānaḥ eva ca
2. Devamata said: For a living being (jantu) coming into existence, what indeed operates first? Is it the upward-moving vital air (prāṇa), the downward-moving vital air (apāna), the equalizing vital air (samāna), the pervasive vital air (vyāna), or even the ascending vital air (udāna)?
नारद उवाच ।
येनायं सृज्यते जन्तुस्ततोऽन्यः पूर्वमेति तम् ।
प्राणद्वंद्वं च विज्ञेयं तिर्यगं चोर्ध्वगं च यत् ॥३॥
3. nārada uvāca ,
yenāyaṁ sṛjyate jantustato'nyaḥ pūrvameti tam ,
prāṇadvaṁdvaṁ ca vijñeyaṁ tiryagaṁ cordhvagaṁ ca yat.
3. nāradaḥ uvāca yena ayam sṛjyate jantuḥ tataḥ anyaḥ pūrvam eti
tam prāṇadvandvam ca vijñeyam tiryagam ca ūrdhvagam ca yat
3. nāradaḥ uvāca yena ayam jantuḥ sṛjyate tataḥ anyaḥ pūrvam tam
eti ca yat tiryagam ca ūrdhvagam prāṇadvandvam ca vijñeyam
3. Nārada said: That by which this living being (jantu) is created, separate from that (creational cause), a vital force (prāṇa) first enters it. And the dual vital principle (prāṇa-dvandvam), which moves both horizontally (tiryagam) and upwards (ūrdhvagām), should be known.
देवमत उवाच ।
केनायं सृज्यते जन्तुः कश्चान्यः पूर्वमेति तम् ।
प्राणद्वंद्वं च मे ब्रूहि तिर्यगूर्ध्वं च निश्चयात् ॥४॥
4. devamata uvāca ,
kenāyaṁ sṛjyate jantuḥ kaścānyaḥ pūrvameti tam ,
prāṇadvaṁdvaṁ ca me brūhi tiryagūrdhvaṁ ca niścayāt.
4. devamata uvāca kena ayam sṛjyate jantuḥ kaḥ ca anyaḥ pūrvam
eti tam prāṇadvandvam ca me brūhi tiryak ūrdhvam ca niścayāt
4. Devamata said: "By whom is this living being created? And who else precedes it? Also, tell me with certainty about the pair of vital breaths (prāṇa) that move sideways and upwards."
नारद उवाच ।
संकल्पाज्जायते हर्षः शब्दादपि च जायते ।
रसात्संजायते चापि रूपादपि च जायते ॥५॥
5. nārada uvāca ,
saṁkalpājjāyate harṣaḥ śabdādapi ca jāyate ,
rasātsaṁjāyate cāpi rūpādapi ca jāyate.
5. nārada uvāca saṃkalpāt jāyate harṣaḥ śabdāt api ca
jāyate rasāt saṃjāyate ca api rūpāt api ca jāyate
5. Narada said: "Joy (harṣa) arises from intention (saṃkalpa), and it also arises from sound (śabda). Moreover, it arises from taste (rasa) and also from form (rūpa)."
स्पर्शात्संजायते चापि गन्धादपि च जायते ।
एतद्रूपमुदानस्य हर्षो मिथुनसंभवः ॥६॥
6. sparśātsaṁjāyate cāpi gandhādapi ca jāyate ,
etadrūpamudānasya harṣo mithunasaṁbhavaḥ.
6. sparśāt saṃjāyate ca api gandhāt api ca jāyate
etat rūpam udānasya harṣaḥ mithunasaṃbhavaḥ
6. And it also arises from touch (sparśa), and from smell (gandha). This is the nature of the upward-moving vital breath (udāna). Joy (harṣa) is born from physical union (mithuna).
कामात्संजायते शुक्रं कामात्संजायते रसः ।
समानव्यानजनिते सामान्ये शुक्रशोणिते ॥७॥
7. kāmātsaṁjāyate śukraṁ kāmātsaṁjāyate rasaḥ ,
samānavyānajanite sāmānye śukraśoṇite.
7. kāmāt saṃjāyate śukram kāmāt saṃjāyate
rasaḥ samānavyānajanite sāmānye śukraśoṇite
7. Semen (śukra) arises from desire (kāma), and vital fluid (rasa) also arises from desire (kāma). Semen (śukra) and blood (śoṇita) are generated in common by the vital breaths (prāṇa) samāna and vyāna.
शुक्राच्छोणितसंसृष्टात्पूर्वं प्राणः प्रवर्तते ।
प्राणेन विकृते शुक्रे ततोऽपानः प्रवर्तते ॥८॥
8. śukrācchoṇitasaṁsṛṣṭātpūrvaṁ prāṇaḥ pravartate ,
prāṇena vikṛte śukre tato'pānaḥ pravartate.
8. śukrāt śoṇitasansṛṣṭāt pūrvaṃ prāṇaḥ pravartate
prāṇena vikṛte śukre tataḥ apānaḥ pravartate
8. prāṇaḥ śukrāt śoṇitasansṛṣṭāt pūrvaṃ pravartate
prāṇena śukre vikṛte tataḥ apānaḥ pravartate
8. The upward vital breath (prāṇa) first begins to function from semen mixed with blood. When the semen is transformed by the upward vital breath (prāṇa), then the downward vital breath (apāna) begins to function.
प्राणापानाविदं द्वंद्वमवाक्चोर्ध्वं च गच्छतः ।
व्यानः समानश्चैवोभौ तिर्यग्द्वंद्वत्वमुच्यते ॥९॥
9. prāṇāpānāvidaṁ dvaṁdvamavākcordhvaṁ ca gacchataḥ ,
vyānaḥ samānaścaivobhau tiryagdvaṁdvatvamucyate.
9. prāṇa apānau idam dvandvam avāk ca ūrdhvaṃ ca gacchataḥ
vyānaḥ samānaḥ ca eva ubhau tiryak dvandvatvam ucyate
9. idam prāṇa apānau dvandvam avāk ca ūrdhvaṃ ca gacchataḥ
vyānaḥ samānaḥ ubhau ca eva tiryak dvandvatvam ucyate
9. This pair, consisting of the upward vital breath (prāṇa) and the downward vital breath (apāna), moves both downwards and upwards. The vital breaths (vyāna) and (samāna), both, are spoken of as the transverse pair.
अग्निर्वै देवताः सर्वा इति वेदस्य शासनम् ।
संजायते ब्राह्मणेषु ज्ञानं बुद्धिसमन्वितम् ॥१०॥
10. agnirvai devatāḥ sarvā iti vedasya śāsanam ,
saṁjāyate brāhmaṇeṣu jñānaṁ buddhisamanvitam.
10. agniḥ vai devatāḥ sarvāḥ iti vedasya śāsanam
sañjāyate brāhmaṇeṣu jñānaṃ buddhisamanvitam
10. agniḥ vai sarvāḥ devatāḥ iti vedasya śāsanam
buddhisamanvitam jñānaṃ brāhmaṇeṣu sañjāyate
10. Indeed, Agni is all the deities; this is the authoritative teaching of the Veda. Knowledge, endowed with wisdom, arises in brahmins.
तस्य धूमस्तमोरूपं रजो भस्म सुरेतसः ।
सत्त्वं संजायते तस्य यत्र प्रक्षिप्यते हविः ॥११॥
11. tasya dhūmastamorūpaṁ rajo bhasma suretasaḥ ,
sattvaṁ saṁjāyate tasya yatra prakṣipyate haviḥ.
11. tasya dhūmaḥ tamaḥ rūpam rajaḥ bhasma suretasaḥ
sattvaṃ sañjāyate tasya yatra prakṣipyate haviḥ
11. tasya dhūmaḥ tamaḥ rūpam suretasaḥ tasya bhasma rajaḥ yatra haviḥ prakṣipyate,
tasya sattvaṃ sañjāyate
11. The smoke of that (fire) represents darkness (tamas); its ash, from the well-kindled fire (suretas), represents passion (rajas). Goodness (sattva) arises from that (fire) where the oblation (havis) is offered.
आघारौ समानो व्यानश्च इति यज्ञविदो विदुः ।
प्राणापानावाज्यभागौ तयोर्मध्ये हुताशनः ।
एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः ॥१२॥
12. āghārau samāno vyānaśca iti yajñavido viduḥ ,
prāṇāpānāvājyabhāgau tayormadhye hutāśanaḥ ,
etadrūpamudānasya paramaṁ brāhmaṇā viduḥ.
12. āghārau samānaḥ vyānaḥ ca iti
yajñavidaḥ viduḥ prāṇāpānau ājyabhāgau
tayoḥ madhye hutāśanaḥ etat
rūpam udānasya paramam brāhmaṇāḥ viduḥ
12. yajñavidaḥ samānaḥ ca vyānaḥ iti
āghārau viduḥ prāṇāpānau ājyabhāgau
tayoḥ madhye hutāśanaḥ brāhmaṇāḥ
udānasya etat paramam rūpam viduḥ
12. The experts in (Vedic ritual) (yajña) know samāna and vyāna to be the two āghāra oblations. Prāṇa and apāna are considered the two portions of ghee, and in between them resides the sacrificial fire (hutāśana). The brahmins know this to be the supreme form of udāna.
निर्द्वंद्वमिति
यत्त्वेतत्तन्मे निगदतः शृणु ॥१३॥
13. nirdvaṁdvamiti yattvetattanme
nigadataḥ śṛṇu.
13. nirdvandvam iti yat tu
etat tat me nigadataḥ śṛṇu
13. tu me nigadataḥ etat yat
nirdvandvam iti tat śṛṇu
13. Now, listen to me as I explain what is meant by 'free from duality' (nirdvandva).
अहोरात्रमिदं द्वंद्वं तयोर्मध्ये हुताशनः ।
एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः ॥१४॥
14. ahorātramidaṁ dvaṁdvaṁ tayormadhye hutāśanaḥ ,
etadrūpamudānasya paramaṁ brāhmaṇā viduḥ.
14. ahorātram idam dvandvam tayoḥ madhye hutāśanaḥ
etat rūpam udānasya paramam brāhmaṇāḥ viduḥ
14. idam ahorātram dvandvam tayoḥ madhye hutāśanaḥ
brāhmaṇāḥ udānasya etat paramam rūpam viduḥ
14. Day and night form a duality, and in between them is the sacrificial fire (hutāśana). The brahmins know this to be the supreme form of udāna.
उभे चैवायने द्वंद्वं तयोर्मध्ये हुताशनः ।
एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः ॥१५॥
15. ubhe caivāyane dvaṁdvaṁ tayormadhye hutāśanaḥ ,
etadrūpamudānasya paramaṁ brāhmaṇā viduḥ.
15. ubhe ca eva ayane dvandvam tayoḥ madhye hutāśanaḥ
etat rūpam udānasya paramam brāhmaṇāḥ viduḥ
15. ubhe ayane ca eva dvandvam tayoḥ madhye hutāśanaḥ
brāhmaṇāḥ udānasya etat paramam rūpam viduḥ
15. Both the solstices are indeed a duality, and in between them is the sacrificial fire (hutāśana). The brahmins know this to be the supreme form of udāna.
उभे सत्यानृते द्वंद्वं तयोर्मध्ये हुताशनः ।
एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः ॥१६॥
16. ubhe satyānṛte dvaṁdvaṁ tayormadhye hutāśanaḥ ,
etadrūpamudānasya paramaṁ brāhmaṇā viduḥ.
16. ubhe satyānṛte dvandvam tayoḥ madhye hutāśanaḥ
etat rūpam udānasya paramam brāhmaṇāḥ viduḥ
16. ubhe satyānṛte dvandvam tayoḥ madhye hutāśanaḥ
brāhmaṇāḥ etat udānasya paramam rūpam viduḥ
16. Truth and untruth constitute a duality. In the middle of these two is the fire. Brahmins understand this to be the supreme form of the udāna (vital air).
उभे शुभाशुभे द्वंद्वं तयोर्मध्ये हुताशनः ।
एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः ॥१७॥
17. ubhe śubhāśubhe dvaṁdvaṁ tayormadhye hutāśanaḥ ,
etadrūpamudānasya paramaṁ brāhmaṇā viduḥ.
17. ubhe śubhāśubhe dvandvam tayoḥ madhye hutāśanaḥ
etat rūpam udānasya paramam brāhmaṇāḥ viduḥ
17. ubhe śubhāśubhe dvandvam tayoḥ madhye hutāśanaḥ
brāhmaṇāḥ etat udānasya paramam rūpam viduḥ
17. Good and evil constitute a duality. In the middle of these two is the fire. Brahmins understand this to be the supreme form of the udāna (vital air).
सच्चासच्चैव तद्द्वंद्वं तयोर्मध्ये हुताशनः ।
एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः ॥१८॥
18. saccāsaccaiva taddvaṁdvaṁ tayormadhye hutāśanaḥ ,
etadrūpamudānasya paramaṁ brāhmaṇā viduḥ.
18. sat ca asat ca eva tat dvandvam tayoḥ madhye
hutāśanaḥ etat rūpam udānasya paramam brāhmaṇāḥ viduḥ
18. sat ca asat ca eva tat dvandvam tayoḥ madhye
hutāśanaḥ brāhmaṇāḥ etat udānasya paramam rūpam viduḥ
18. Existence and non-existence, this indeed is a duality. In the middle of these two is the fire. Brahmins understand this to be the supreme form of the udāna (vital air).
प्रथमं समानो व्यानो व्यस्यते कर्म तेन तत् ।
तृतीयं तु समानेन पुनरेव व्यवस्यते ॥१९॥
19. prathamaṁ samāno vyāno vyasyate karma tena tat ,
tṛtīyaṁ tu samānena punareva vyavasyate.
19. prathamam samānaḥ vyānaḥ vyasyate karma tena
tat tṛtīyam tu samānena punaḥ eva vyavasyate
19. prathamam samānaḥ vyānaḥ vyasyate karma tena
tat tṛtīyam tu samānena punaḥ eva vyavasyate
19. First, the samāna (vital air) and vyāna (vital air) are mentioned. That particular function (karma) is distributed by the former (samāna). But the third function is again regulated solely by samāna.
शान्त्यर्थं वामदेवं च शान्तिर्ब्रह्म सनातनम् ।
एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः ॥२०॥
20. śāntyarthaṁ vāmadevaṁ ca śāntirbrahma sanātanam ,
etadrūpamudānasya paramaṁ brāhmaṇā viduḥ.
20. śāntyartham vāmadevam ca śāntiḥ brahma sanātanam
etat rūpam udānasya paramam brāhmaṇāḥ viduḥ
20. For the purpose of tranquility, Vāmadeva (is revered), and peace (śānti) itself is the eternal (brahman). Learned ones understand this form of udāna to be the supreme (brahman).