14.024
brāhmaṇa uvāca॥
The Brāhmaṇa said.
atrāpy udāharantīmam itihāsaṃ purātanam | nāradasya ca saṃvādam ṛṣer devam atasya ca ॥14-24-1॥
Here too, they recount this ancient legend—the dialogue between Nārada and the sage Devamata. (14-24-1)
devamata uvāca॥
Devamata said.
jantoḥ sañjāyamānasya kiṁ nu pūrvaṁ pravartate. prāṇo'pānaḥ samāno vā vyāno vodāna eva ca ॥14-24-2॥
Of a living being at birth, what indeed arises first — prāṇa, apāna, samāna, vyāna, or is it udāna? (14-24-2)
nārada uvāca॥
Nārada said;
yenāyaṁ sṛjyate jantus tato'nyaḥ pūrvam eti tam। prāṇadvandvaṁ ca vijñeyaṁ tiryagaṁ cordhvagaṁ ca yat॥14-24-3॥
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)
devamata uvāca॥
Devamata said.
kenāyaṃ sṛjyate jantuḥ kaścānyaḥ pūrvam eti tam। prāṇa-dvandvaṃ ca me brūhi tiryag ūrdhvaṃ ca niścayāt॥14-24-4॥
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)
nārada uvāca॥
Nārada said.
saṅkalpājjāyate harṣaḥ śabdād api ca jāyate। rasāt sañjāyate cāpi rūpād api ca jāyate॥14-24-5॥
Joy arises from imagination, and it also arises from sound; it comes from taste and also from form. (14-24-5)
sparśātsañjāyate cāpi gandhādapi ca jāyate। etadrūpamudānasya harṣo mithunasambhavaḥ ॥14-24-6॥
Joy that arises from union is a manifestation of udāna; it is produced from touch and also from smell. (14-24-6)
kāmāt sañjāyate śukraṃ kāmāt sañjāyate rasaḥ. samāna-vyāna-janite sāmānye śukra-śoṇite ॥14-24-7॥
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)
śukrāc choṇitasaṃsṛṣṭāt pūrvaṃ prāṇaḥ pravartate। prāṇena vikṛte śukre tato'pānaḥ pravartate ॥14-24-8॥
First, prāṇa operates from the semen mixed with blood. When the semen is transformed by prāṇa, then apāna operates. (14-24-8)
prāṇāpānāvidaṁ dvandvam avākcordhvaṁ ca gacchataḥ। vyānaḥ samānaścaivobhau tiryagdvandvatvam ucyate ॥14-24-9॥
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)
agnir vai devatāḥ sarvā iti vedasya śāsanam। sañjāyate brāhmaṇeṣu jñānaṃ buddhisamanvitam ॥14-24-10॥
"Agni, indeed, is all the deities,"—thus is the instruction of the Veda. Knowledge endowed with intelligence arises among Brāhmaṇas. (14-24-10)
tasya dhūmas-tamo-rūpaṃ rajo bhasma suretasaḥ। sattvaṃ sañjāyate tasya yatra prakṣipyate haviḥ ॥14-24-11॥
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)
āghārau samāno vyānaś ca iti yajñavido viduḥ। prāṇāpānāv ājyabhāgau tayor madhye hutāśanaḥ ॥ etadrūpam udānasya paramaṃ brāhmaṇā viduḥ ॥14-24-12॥
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)
nirdvaṃdvam iti yat tu etat tan me nigadataḥ śṛṇu। ahorātram idaṃ dvaṃdvaṃ tayor madhye hutāśanaḥ। etad rūpam udānasya paramaṃ brāhmaṇā viduḥ॥14-24-14॥
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)
ubhe ca eva ayane dvandvaṃ tayor madhye hutāśanaḥ। etad rūpam udānasya paramaṃ brāhmaṇā viduḥ॥14-24-15॥
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)
ubhe satyānṛte dvaṃdvaṃ tayor madhye hutāśanaḥ। etad rūpam udānasya paramaṃ brāhmaṇā viduḥ॥14-24-16॥
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)
ubhe śubhāśubhe dvandvaṃ tayor-madhye hutāśanaḥ। etad-rūpam udānasya paramaṃ brāhmaṇā viduḥ ॥14-24-17॥
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)
saccāsaccaiva taddvaṃdvaṃ tayormadhye hutāśanaḥ। etadrūpamudānasya paramaṃ brāhmaṇā viduḥ॥14-24-18॥
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)
prathamaṃ samāno vyāno vyasyate karma tena tat। tṛtīyaṃ tu samānena punareva vyavasyate ॥14-24-19॥
First, samāna and vyāna are distributed; through that action, that occurs. Third, but by samāna, again indeed it is distributed. (14-24-19)
śāntyarthaṃ vāmadevaṃ ca śāntiḥ brahma sanātanam। etadrūpam udānasya paramam brāhmaṇā viduḥ ॥14-24-20॥
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)
