The Sanskrit Epics, page 882
“‘“‘Hearing these words, the Senses said, “Even this would be true as thou thinkest in this matter, if, indeed, thou couldst enjoy pleasures without either ourselves or our objects.63 What thou thinkest, would be true, if, when we are extinct, there be gratification and support of life, and a continuation of thy enjoyments, or, if, when we are absorbed and objects are existing, thou canst have thy enjoyments by thy desire alone, as truly as thou hast them with our aid. If, again, thou deemest thy power over our objects to be always complete, do thou then seize colour by the nose, and taste by the eye. Do thou also take smell by the ear, and sensations of touch by the tongue. Do thou also take sounds by the skin, and likewise touch by the understanding. They that are powerful do not own the dominion of any rules. Rules exist for those only that are weak. Do thou seize enjoyments unenjoyed before; it behoves thee not to enjoy what has been tasted before (by others). As a disciple repairs to a preceptor for the sake of (acquiring) the Srutis, and then, having acquired the Srutis, dwells on their import (by obeying their injunctions), even so dost thou regard as thine those objects which are shown by us, past or future, in sleep or in wakefulness. Of creatures, again, that are of little intelligence, when their mind becomes distracted and cheerless, life is seen to be upheld upon our objects discharging their functions.64 It is seen also that a creature, after having formed even innumerable purposes and indulged in dreams, when afflicted by the desire to enjoy, runs to objects of sense at once.65 One entering upon enjoyments depending on mental purposes alone and unconnected with actual objects of sense, always meets with death upon the exhaustion of the life-breaths, like an enkindled fire upon the exhaustion of fuel. True it is that we have connections with our respective attributes; true it is, we have no knowledge of one another’s attributes. But without us thou canst have no perception. Without us no happiness can come to thee.”’“‘“
SECTION XXIII
“‘“THE BRAHMANA SAID, ‘In this connection, O blessed lady, is cited the ancient story of what kind the institution is of the five sacrificing priests. The learned know this to be a great principle that Prana and Apana and Udana and Samana and Vyana are the five sacrificing priests.’
“‘“The Brahmana’s wife said, ‘That naturally there are seven sacrificing priests is what was my former conviction. Let the great principle be declared to me as to how, verily, the number is five of the sacrificing priests.’
“‘“The Brahmana said, ‘The wind nursed by Prana afterwards takes birth in Apana. The wind nursed in Apana then becomes developed into Vyana. Nursed by Vyana, the wind is then developed into Udana. Nursed in Udana, the wind is then generated as Samana. Those good beings in days of yore asked the first-born Grandsire, saying— “Do thou say who amongst us is the foremost. He (whom thou wilt indicate) will be our chief.”
“‘“Brahmana said, ‘“He upon whose extinction all the life-breaths become extinct in the bodies of living creatures, he upon whose moving they move, is verily the foremost (among you). Do ye go where ye like.”
“‘“‘Prana said, “Upon my extinction all the life-breaths become extinct in the bodies of living creatures. Upon my moving they once more move. I am (therefore) the foremost. Behold, I go into extinction!”’
“‘“The Brahmana continued, ‘Prana then became extinct and once more moved about. Then Samana and Udana also, O blessed one, said these words— “Thou dost not dwell here, pervading all this, as we do. Thou art not the foremost amongst us, O Prana. (Only) Apana is under thy dominion.” Prana then moved about, and unto him Apana spoke.
“‘“‘Apana said, “When I become extinct, all the life-winds become extinct in the bodies of living creatures. When I move about, they again move about. I am, therefore, the foremost. Behold, I go into extinction!”
“‘“The Brahmana continued, ‘Unto Apana who said so, both Vyana and Udana said— “O Apana, thou art not the foremost. (Only) Prana is under thy dominion.” Then Apana began to move about. Vyana once more addressed him saying, “I am the foremost of all (the life-winds). Listen, for what reason. When I become extinct, all the life-winds become extinct in the bodies of living creatures. When I move about, they once more move about. I am (therefore) the foremost. Behold, I go into extinction!”
“‘“The Brahmana continued, ‘Then Vyana went into extinction and once more began to move about. At this, Prana and Apana and Udana and Samana addressed him, saying, “Thou art not the foremost among us, O Vyana! (Only) Samana is under thy dominion.” — Vyana then began to move about and Samana said unto him,— “I am the foremost of you all. Listen, for what reason. When I become extinct, all the life-winds become extinct in the bodies of living creatures. When I begin to move about, they once more move about. Hence, I am the foremost. Behold, I go into extinction!” Then Samana began to move about. Unto him Udana said, “I am the foremost of all the life-winds. Listen, for what reason. When I become extinct, all the life-winds become extinct in the bodies of living creatures. When I move about they once more move about. Hence, I am the foremost. Behold, I go into extinction!” — Then Udana, after having gone into extinction, began once more to move about, Prana and Apana and Samana and Vyana said, unto him, O Udana, “thou art not the foremost one among us, only Vyana is under thy dominion.”
“‘“The Brahmana continued, ‘Unto them assembled together, the Lord of creatures, Brahma, said, “No one of you is superior to others. Ye are all endued with particular attributes. All are foremost in their own spheres, and all possess special attributes.” Thus said unto them, that were assembled together, the Lord of all creatures. There is one that is unmoving, and one that is moving. In consequence of special attributes, there are five life-winds. My own self is one. That one accumulates into many forms. Becoming friendly unto one another, and gratifying one another, depart in peace. Blessings to ye, do ye uphold one another!’”’“
SECTION XXIV
“‘“THE BRAHMANA SAID, ‘In this connection is cited the ancient story of the discourse between Narada and the Rishi Devamata.’
“‘“‘Devamata said, “What verily, comes first into existence, of a creature that takes birth? Is it Prana, or Apana, or Samana, or Vyana, or Udana?”
“‘“‘Narada said, “By whatever the creature is created, that first comes unto him which is other (or separate from him). The life winds are to be known as existing in pairs, viz., those that move transversely, upwards, and downwards.”
“‘“‘Devamata said, “By whom (among the life-winds) is a creature produced? Who (amongst) them comes first? Do thou tell me what the pairs are of the life-winds, that move transversely, upwards, and downwards.”
“‘“‘Narada said, “From Sankalpa (wish) arises Pleasure. It also arises from sound. It arises also from taste; it arises too from colour. From the semen, united with blood, first flows Prana. Upon the semen being modified by Prana, flows Apana. Pleasure arises from the semen as well. It arises from taste also. This is the form (effect) of Udana. Pleasure is produced from union. Semen is generated by desire. From desire is produced the menstrual flow. In the union of semen and blood, generated by Samana and Vyana, the pair that consists of Prana and Apana, enters, moving transversely and upwards, Vyana and Samana both form a pair that moves transversely. Agni (fire) is all the deities. Even this is the teaching of the Veda. The knowledge of Agni arises in a Brahmana with intelligence. The smoke of that fire is of the form of (the attribute called) Darkness. The attribute that is known by the name of Passion is in its ashes. The quality of goodness arises from that portion of the fire into which the oblation is poured.66 They that are conversant with sacrifices know that Samana and Vyana are from the attribute of Goodness. Prana and Apana are portions of the oblation (of clarified butter). Between them is the Fire. That is the excellent form (or seat) of Udana, as the Brahmanas know. Listen as I say which is distinct from the pairs. Day and Night constitute a pair. Between them is the Fire. That is the excellent seat of Udana as the Brahmanas know. The existent and the non-existent form a pair. Between them is the Fire. That is the excellent seat of Udana as the Brahmanas know. First is Samana; then Vyana. The latter’s function is managed through it (viz., Samana). Then, secondly, Samana once more comes into operation. Only Vyana exists for tranquillity. Tranquillity is eternal Brahman. This is the excellent seat of Udana as the Brahmanas know.”’“‘“67
SECTION XXV
“‘“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.’”’“
SECTION XXVI
“‘“THE BRAHMANA SAID, ‘There is one Ruler. There is no second beside him. He that is Ruler resides in the heart. I shall speak now of him. Impelled by Him, I move as directed, like water along an inclined plane. There is one Preceptor. There is no second beside him. He resides in the heart, and of him I shall now speak. Be instructed by that preceptor; they who are always endued with feelings of animosity are like snakes. There is one kinsman. There is no second beside him. He resides in the heart of him I shall now speak. Instructed by him, kinsmen become possessed of kinsmen, and the seven Rishis, O son of Pritha, shine in the firmament. There is one dispeller. There is no second beside him. He resides in the heart. Of him I shall now speak. Having lived with that instructor under the proper mode of living, Sakra attained to the sovereignty of all the worlds.73 There is one enemy. There is no second beside him. He resides in the heart. Of him I shall now speak. Instructed by that preceptor all snakes in the world are always endued with feelings of animosity. In this connection is cited the ancient story of the instruction of the snakes, the deities, and the Rishis by the Lord of all creatures. The deities and the Rishis, the snakes, and the Asuras, seated around the Lord of all creatures, asked him, saying,— “Let that which is highly beneficial for us be declared.” Unto them that enquired about what is highly beneficial, the holy one uttered only the word Om, which is Brahman in one syllable. Hearing this, they ran away in various directions. Amongst them that thus ran in all directions from desire of self-instruction, the disposition first arose in snakes of biting. Of the Asuras, the disposition, born of their nature for ostentations, pride arose. The deities betook themselves to gifts, and the great Rishis to self-restraint. Having repaired to one teacher, and having been instructed (refined) by one word, the snakes, the deities, the Rishis, and the Danavas, all betook themselves to diverse different dispositions. It is that one who hears himself when speaking, and apprehends it duly. Once, again, is that heard from him when he speaks. There is no second preceptor.74 It is in obedience to his counsels that action afterwards flows. The instructor, the apprehender, the hearer, and the enemy, are pleased within the heart. By acting sinfully in the world it is he that becomes a person of sinful deeds. By acting auspiciously in the world, it is he who becomes a person of auspicious deeds. It is he who becomes a person of unrestrained conduct by becoming addicted to the pleasures of sense, impelled by desire. It is he who becomes a Brahmacharin by always devoting himself to the subjugation of his senses. It is he, again, that casts off vows and actions and takes refuge on Brahman alone. By moving in the world, identifying himself the while with Brahman, he becomes a Brahmacharin. Brahman is his fuel; Brahman is his fire; Brahman is his origin; Brahman is his water; Brahman is his preceptor: he is rapt in Brahman. Brahmacharyya is even so subtle, as understood by the wise. Having understood it, they betook themselves to it, instructed by the Kshetrajna!’”’“75
SECTION XXVII
“‘“THE BRAHMANA SAID, ‘Having crossed that impassable fastness (the world) which has purposes for its gadflies and mosquitoes, grief and joy for its cold and heat, heedlessness for its blinding darkness, cupidity and diseases for its reptiles, wealth for its one danger on the road, and lust and wrath its robbers, I have entered the extensive forest of (Brahman)’.
“‘“The wife of the Brahmana said, ‘Where is that foremost, O thou of great wisdom? What are its trees? What its rivers? What its mountains and hills? How far is that forest?’
“‘“The Brahmana said, ‘There exists nothing that is separate from it. There is nothing more delightful than it. There is nothing that is unseparated from it. There is nothing more afflicting than it. There is nothing smaller than that. There is nothing vaster than that. There is nothing minuter than that. There is no happiness that can resemble it. Regenerate persons, entering into it, at once transcend both joy and sorrow. They (then) never stand in fear of any creature, nor does any creature stand in fear of them. In that forest are seven large trees, seven fruits, and seven guests. There are seven hermitages, seven (forms of) Yoga concentration, and seven (forms) of initiation. Even this a description of that forest.76 The trees which stand filling that forest, produce excellent flowers and fruits of five colours. The trees which stand there filling that forest, produce flowers and fruits that are of excellent colours and that are, besides, of two kinds. The trees which stand there filling that forest, produce flowers and fruits that are endued with fragrance and that are, besides, of two colours. The trees which stand there filling that forest, produce flowers and fruits that are possessed of fragrance and that are, besides, of one colour. The two trees which stand filling that forest, produce many flowers and fruits that are of unmanifest colours. There is one fire here, possessed of a good mind. That is connected with Brahmana. The five senses are the fuel here. The seven forms of Emancipation flowing from them are the seven forms of Initiation. The qualities are the fruits, and the guests eat those fruits. There, in diverse places, the great Rishis accept hospitality. When they, having been worshipped, become annihilated, then another forest shines forth. In that forest, Intelligence is the tree; Emancipation is the fruit; Tranquillity is the shade of which it is possessed. It has knowledge for its resting house, contentment for its water, and the Kshetrajna for its sun. Its end cannot be ascertained upwards, downwards, or horizontally. Seven females always dwell there, with faces downwards, possessed of effulgence, and endued with the cause of generations. They take up all the different tastes from all creatures, even as inconstancy sucks up truth. In that itself dwell, and from that emerge, the seven Rishis who are crowned with ascetic success, with those seven having Vasishtha for their foremost. Glory, effulgence, greatness, enlightenment, victory, perfection, and energy, these seven always follow this same like rays following the sun. Hills and mountains also exist there, collected together; and rivers and streams bearing waters in their course, waters that are born of Brahma. And there happens a confluence also of streams in the secluded spot for sacrifice. Thence those that are contented with their own souls proceed to the Grandsire. Those whose wishes have been reduced, whose wishes have been directed to excellent vows, and whose sins have been burnt off by penances, merging themselves in their souls, succeed in attaining to Brahman. Tranquillity is praised by those who are conversant with the forest of knowledge. Keeping that forest in view, they take birth so as not to lose courage. Even such is that sacred forest that is understood by Brahmanas, and understanding it, they live (in accordance with the ordinance), directed by the Kshetrajna.’”’“
