Mahabharata, Book 14, Section XXVआश्वमेधिकपर्व

Kisari Mohan Ganguli’s English prose (1883–96), beside the Sanskrit of adhyāya 14.25.

25Sanskrit adhyāya 14.25 · Sanskrit source · English source

Sanskrit

ब्राह्मण उवाच।
अत्राप्युदाहरन्तीममितिहासं पुरातनम्।
नारदस्य च संवादमृषेर्देवमतस्य च।। 1
देवमत उवाच।
जन्तोः संजायमानस्य किंनु पूर्वं प्रवर्तते।
प्राणोऽपानः समानो वा व्यानो वोदान एव च।। 2
नारद उवाच।
येनायं सृज्यते जन्तुस्ततोऽन्यः पूर्वमेति तम्।
प्राणद्वन्द्वं हि विज्ञेयं तिर्यगूर्ध्वमधश्च यत्।। 3
देवमत उवाच।
केनायं सृज्यते जन्तुः कश्चान्यः पूर्वमेति तम्।
प्राणद्वन्द्वं च मे ब्रूहि तिर्यगूर्ध्वमधश्च यत्।। 4
नारद उवाच।
सङ्कल्पाज्जायते हर्षः शब्दादपि च जायते।
रसात्संजायते चापि रूपादपि च जायते।। 5
स्पर्शात्संजायते चापि गन्धादपि च जायते।
शुक्राच्छोणितसंसृष्टात्पूर्वं प्राणः प्रवर्तते।
प्राणेन विकृते शुक्रे ततोऽपानः प्रवर्तते।। 6
शुक्रात्संजायते चापि रसादपि च जायते।
एतद्रूपमुदानस्य हर्षो मिथुनमन्तरा।। 7
कामात्संजायते शुक्रं शुक्रात्संजायते रजः।
समानव्यानजनिते सामान्ये शुक्रशोणिते।। 8
प्राणापानाविदं द्वन्द्वमवाक् चोर्ध्वं च गच्छतः।
व्यानः समानश्चैवोभौ तिर्यग्द्वन्द्वत्वमुच्यते।। 9
अग्निर्वै देवताः सर्वा इति देवस्य शासनात्।
संजायते हि प्राणेषु ज्ञानं बुद्धिसमन्वितम्।। 10
तस्य धूमस्तमोरूपं रजो भस्म सुतेजसः।
सर्वं संजायते तस्य यत्र प्रक्षिप्यते हविः।। 11
हविः समानो व्यानश्च इति यज्ञविदो विदुः।
प्राणापानावाज्यभागौ तयोर्मध्ये हुताशनः।। 12
एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः।
निर्द्वन्द्वमिति यत्त्वेतत्तन्मे निगदतः शृणुः।। 13
अहोरात्रमिदं द्वन्द्वं तयोर्मध्ये हुताशनः।
एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः।। 14
उभे सत्यानृते द्वन्द्वं तयोर्मध्ये हुताशनः।
एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः।। 15
सच्चासच्चैव तद्द्वन्द्वं तयोर्मध्ये हुताशनः।
एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः।। 16
उभे शुभाशुभे द्वन्द्वं तयोर्मध्ये हुताशनः।
एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः।। 17
ऊर्ध्वं समानो व्यानश्च व्यस्यते कर्म तेन तत्।
द्वितीयं तु समानेन पुनरेव व्यवस्यते।। 18
शान्त्यर्थं वामदेव्यं च शान्तिर्ब्रह्म सनातनम्।
एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः।। 19
।। इति श्रीमन्महाभारते आश्वमेधिकपर्वणि अनुगीतापर्वणि पञ्चविशोऽध्यायः।। 25 ।।
18 पूर्वंसमानो व्यानोऽथ व्यस्यते तेन कर्मकृत् इति क.ट.पाठः।।
वर्गः:महाभारतम्/आश्वमेधिकपर्व

English Ganguli

"'"The Brahmana said, 'In this connection is recited the ancient story of what the institution is of the Chaturhotra (sacrifice). The ordinances are now being duly declared of that in its entirety. Listen to me, O amiable lady, as I declare this wonderful mystery. The agent, the instrument, the action and Emancipation,—these, O beautiful lady, are the four sacrificing priests by whom the universe is enveloped. Hear in its entirety the assignment of causes (relating to this topic). The nose, the tongue, the eye, the skin, the ear numbering the fifth, the mind, and the understanding,—these seven should be understood as being caused by (the knowledge of) qualities. Smell, taste, colour, sound, touch, numbering the fifth, the objects of the mind, and the objects of the understanding, these seven are caused by action. He who smells, he who eats, he who sees, he who speaks, he who hears, numbering the fifth, he who thinks, and he who understands—these seven should be known as caused by the agent. Possessed of qualities, these enjoy their own qualities, agreeable or disagreeable.[68] As regards the Soul, that is destitute of qualities. These seven are the causes of Emancipation. With them that are learned and possessed of sufficient understanding, the qualities, which are in the position of deities, eat the oblations, each in its proper place, and agreeably to what has been ordained. The person who is destitute of learning, eating diverse kind of food, becomes seized with the sense of mineness.[69] Digesting food for himself, he becomes ruined through the sense of mineness. The eating of food that should not be eaten, and the drinking of wine, ruin him. He destroys the food (he takes), and having destroyed that food, he becomes destroyed himself. The man of learning, however, being possessed of puissance, destroys his food for reproducing it. The minutest transgression does not arise in him from the food he takes. Whatever is thought of by the mind, whatever is uttered by speech, whatever is heard by the ear, whatever is seen by the eye, whatever is touched by the (sense of) touch, whatever is smelt by the nose, constitute oblations of clarified butter which should all, after restraining the senses with the mind numbering the sixth, be poured into that fire of high merits which burns within the body, viz., the Soul.[70] The sacrifice constituted by Yoga is going on as regards myself. The spring whence that sacrifice proceeds is that which yields the fire of knowledge. The upward life-wind Prana is the Stotra of that sacrifice. The downward life-wind Apana is its Sastra. The renunciation of everything is the excellent Dakshina of that sacrifice. Consciousness, Mind, and Understanding—these becoming Brahma, are its Hotri, Adhwaryyu, and Udgatri. The Prasastri, his Sastra, is truth.[71] Cessation of separate existence (or Emancipation) is the Dakshina. In this connection, people conversant with Narayana recite some Richs. Unto the divine Narayana were animals offered in days of yore.[72] Then are sung some Samanas. On that topic occurs an authority. O timid one, know that the divine Narayana is the soul of all.'"'"