14.020
Vāsudeva said.
Here too, O Partha, they recount this ancient legend—the conversation of the couple, known as 'Abhaya' by name. (14-20-1)
The brāhmaṇa's wife, having seen a certain learned brāhmaṇa sitting in solitude, spoke to her husband. (14-20-2)
To what world indeed shall I go now, having taken refuge in you as my husband, who sits abandoning actions, unwise, a destroyer? (14-20-3)
It has been heard by us that a wife attains the worlds created by her husband. Having obtained you as husband, to which state indeed shall I go? (14-20-4)
Thus spoken to, he of peaceful mind spoke to her with a smile, saying: "O blessed and sinless one, I do not blame your words." (14-20-5)
That which can be grasped, seen, and heard—whatever action exists—this alone is what those engaged in action regard as 'action'. (14-20-6)
Those who are devoid of knowledge restrain only delusion by action; in this world, absence of action as something with concrete form is not found. (14-20-7)
Action, whether auspicious or inauspicious, performed by action, mind, or speech, exists among beings who have different forms beginning from birth. (14-20-8)
As visible objects and actions were being destroyed by the rakṣasas, I saw, by means of my self, the abode established within the self by him. (14-20-9)
Where that Brahman is beyond duality, where Soma and Agni act together constantly, there the steadfast one sustains all beings. (14-20-10)
That is the place where Brahma and others, firmly engaged, worship the imperishable; where the wise, of disciplined vows, possess peaceful souls and have conquered their senses. (14-20-11)
That cannot be smelled by the nose, cannot be eaten by the tongue, nor touched by touch; but it is reached only by the mind. (14-20-12)
That which cannot be apprehended by the eye, and which is beyond whatever is heard, without smell, taste, touch, form, or sound, and is imperishable. (14-20-13)
That from which the entire system originates, and in which prāṇa, apāna, samāna, vyāna, and indeed also udāna are established. (14-20-14)
They indeed move from that and indeed enter into that; prāṇa and apāna move about in the middle of samāna and vyāna. (14-20-15)
When a person sleeps, samāna and vyāna merge. In between apāna and prāṇa, udāna remains, pervading. Therefore, prāṇa and apāna do not leave the sleeping person. (14-20-16)
That by which the vital breaths are restrained is called udāna; therefore, the speakers of Brahman determine that austerity arises from it. (14-20-17)
Within all beings who move in bodies and eat one another, the Vaiśvānara fire is established in the midst in seven forms. (14-20-18)
Nose, tongue, eye, skin, ear as the fifth, mind, and intellect—these seven are the tongues of the flames of Vaiśvānara. (14-20-19)
To be smelled, drunk, seen, touched, heard, considered and understood—these seven are my offerings. (14-20-20)
The smeller, eater, seer, toucher, and hearer—these five, along with thinker and knower—these seven are the supreme priests. (14-20-21)
In objects of smell, taste, sight, touch, and sound, and likewise, the sacrificers, placing the offerings into the fires in seven ways—seven in each of the seven—having properly cast them, the wise ones produce (the results) in their own proper sources. (14-20-22)
Earth, air, space, water, and the fifth is light; mind and intellect—these seven are indeed termed the source. (14-20-23)
All the qualities, having become oblations, enter the mouth born of fire. After residing for a while in the inner abode, they are born again in their own wombs. There itself, at the dissolution, in the origin of beings, they are restrained. (14-20-24)
From that, smell is produced; from that, taste is produced; from that, form is produced; from that, touch is born. (14-20-25)
From that, sound arises; doubt arises there. From that, steadfastness and birth arise—this is known as sevenfold. (14-20-26)
In this very manner, as was accepted by the ancients, the unfulfilled are thoroughly filled through complete offerings and brilliance. (14-20-27)
