14.024
ब्राह्मण उवाच॥
The Brāhmaṇa said.
अत्राप्युदाहरन्तीममितिहासं पुरातनम्। नारदस्य च संवादमृषेर्देवमतस्य च ॥१४-२४-१॥
Here too, they recount this ancient legend—the dialogue between Nārada and the sage Devamata. (14-24-1)
देवमत उवाच॥
Devamata said.
जन्तोः सञ्जायमानस्य किं नु पूर्वं प्रवर्तते। प्राणोऽपानः समानो वा व्यानो वोदान एव च ॥१४-२४-२॥
Of a living being at birth, what indeed arises first — prāṇa, apāna, samāna, vyāna, or is it udāna? (14-24-2)
नारद उवाच॥
Nārada said;
येनायं सृज्यते जन्तुस्ततोऽन्यः पूर्वमेति तम्। प्राणद्वंद्वं च विज्ञेयं तिर्यगं चोर्ध्वगं च यत् ॥१४-२४-३॥
That by which this being is created—another, earlier than that, reaches him. The pair of vital breaths should be recognized: that which moves sideways and that which moves upward. (14-24-3)
देवमत उवाच॥
Devamata said.
केनायं सृज्यते जन्तुः कश्चान्यः पूर्वमेति तम्। प्राणद्वंद्वं च मे ब्रूहि तिर्यगूर्ध्वं च निश्चयात् ॥१४-२४-४॥
By what is this creature created? Who else goes to him before? Tell me also with certainty about the union of the vital airs, both across and above. (14-24-4)
नारद उवाच॥
Nārada said.
सङ्कल्पाज्जायते हर्षः शब्दादपि च जायते। रसात्सञ्जायते चापि रूपादपि च जायते ॥१४-२४-५॥
Joy arises from imagination, and it also arises from sound; it comes from taste and also from form. (14-24-5)
स्पर्शात्सञ्जायते चापि गन्धादपि च जायते। एतद्रूपमुदानस्य हर्षो मिथुनसम्भवः ॥१४-२४-६॥
Joy that arises from union is a manifestation of udāna; it is produced from touch and also from smell. (14-24-6)
कामात्सञ्जायते शुक्रं कामात्सञ्जायते रसः। समानव्यानजनिते सामान्ये शुक्रशोणिते ॥१४-२४-७॥
Semen and essence are produced from desire; they are generated by the actions of samāna and vyāna in the general substance, namely, semen and blood. (14-24-7)
शुक्राच्छोणितसंसृष्टात्पूर्वं प्राणः प्रवर्तते। प्राणेन विकृते शुक्रे ततोऽपानः प्रवर्तते ॥१४-२४-८॥
First, prāṇa operates from the semen mixed with blood. When the semen is transformed by prāṇa, then apāna operates. (14-24-8)
प्राणापानाविदं द्वंद्वमवाक्चोर्ध्वं च गच्छतः। व्यानः समानश्चैवोभौ तिर्यग्द्वंद्वत्वमुच्यते ॥१४-२४-९॥
The pair of prāṇa and apāna, moving downward and upward, is so described; similarly, vyāna and samāna are both said to be a pair moving transversely. (14-24-9)
अग्निर्वै देवताः सर्वा इति वेदस्य शासनम्। सञ्जायते ब्राह्मणेषु ज्ञानं बुद्धिसमन्वितम् ॥१४-२४-१०॥
"Agni, indeed, is all the deities,"—thus is the instruction of the Veda. Knowledge endowed with intelligence arises among Brāhmaṇas. (14-24-10)
तस्य धूमस्तमोरूपं रजो भस्म सुरेतसः। सत्त्वं सञ्जायते तस्य यत्र प्रक्षिप्यते हविः ॥१४-२४-११॥
Of it, the smoke takes the form of darkness, the ash is rajas, and the ashes are of the divine essence; sattva is produced from it where the offering is made. (14-24-11)
आघारौ समानो व्यानश्च इति यज्ञविदो विदुः। प्राणापानावाज्यभागौ तयोर्मध्ये हुताशनः ॥ एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः ॥१४-२४-१२॥
The offerings are samāna and vyāna—thus know the knowers of sacrifice. Prāṇa and apāna are the recipients of the clarified butter, and in the middle of those two burns the fire (Agni). This is known as the supreme form of udāna by the brāhmaṇas. (14-24-12)
निर्द्वंद्वमिति यत्त्वेतत्तन्मे निगदतः शृणु। अहोरात्रमिदं द्वंद्वं तयोर्मध्ये हुताशनः। एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः ॥१४-२४-१४॥
Now hear from me what is meant by 'freedom from dualities' as I speak. This duality is day and night; in the midst of these two is Agni (fire). Brāhmaṇas know this form of Udāna as the highest. (14-24-14)
उभे चैवायने द्वंद्वं तयोर्मध्ये हुताशनः। एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः ॥१४-२४-१५॥
The knowers of Brahman know that the supreme form of Udāna is Agni situated in the middle of both solstices, which form a pair. (14-24-15)
उभे सत्यानृते द्वंद्वं तयोर्मध्ये हुताशनः। एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः ॥१४-२४-१६॥
The knowers of Brahman know that the supreme form of Udāna is the fire placed in the midst between both truth and untruth, duality. (14-24-16)
उभे शुभाशुभे द्वंद्वं तयोर्मध्ये हुताशनः। एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः ॥१४-२४-१७॥
The wise ones know that in the midst of both auspicious and inauspicious dualities stands the fire; this supreme form of Udāna is known by the knowers of Brahman. (14-24-17)
सच्चासच्चैव तद्द्वंद्वं तयोर्मध्ये हुताशनः। एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः ॥१४-२४-१८॥
The knowers of Brahman understand that the supreme form of udāna is fire, which stands between the pair of truth and untruth. (14-24-18)
प्रथमं समानो व्यानो व्यस्यते कर्म तेन तत्। तृतीयं तु समानेन पुनरेव व्यवस्यते ॥१४-२४-१९॥
First, samāna and vyāna are distributed; through that action, that occurs. Third, but by samāna, again indeed it is distributed. (14-24-19)
शान्त्यर्थं वामदेवं च शान्तिर्ब्रह्म सनातनम्। एतद्रूपमुदानस्य परमं ब्राह्मणा विदुः ॥१४-२४-२०॥
For the sake of peace, Vāmadeva and peace are the eternal Brahman. The knowers of Brahman understand this supreme form of Udāna. (14-24-20)
