Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* And the other life-winds also, Arguna Misra says, the name Prana being merely ‘indicative,’ as the phrase is, of the class to which it belongs. CHAPTER VIII, 21. 273 - And on my moving about, they again move about. I am the greatest. See I am extinct!’ The Brahmaza said: Then the Vy4na became extinct, and again moved about. And the Praza and Apna, and the Udana, and the Sam4na, spoke to him,‘You are not the greatest among us, O Vy4na! because the Sam4na’ is subject to you. The Vy4na moved about again, and the Samana spoke again. ‘I am the greatest among (you) all. Hear the reason why. When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct!’ Then the Samana moved about, and the Ud4na said to him: ‘I am the greatest among (you) all. Hear the reason why. When I am extinct, all the life-winds in the body of living creatures become extinct ; and on my moving about, they again move about. I am the greatest. See I am extinct!’ Then the Udana became extinct, and again moved about. And the Prava and Apdna, and the Samana, and the Vy4na also, spoke to him: ‘O Ud4na! you are not the greatest. The Vy4na? only is subject to you.’ The Brahmana said: Then Brahman, the lord of (all) creatures, said to them who were assembled together: ‘You are all greatest, and not greatest’. You are all possessed * Because the Samana helps in the digestion of the food which afterwards goes to the Vy4na for distribution through the nAais. * Because the Udana is able to generate sound after the nidis are filled up by the Vy4na. * ‘Not greatest’ because none of them is independent of the other. ‘Greatest’ Arguna Misra renders by ‘ superior to objects.’ (8) T 274 ANuGITA, of one another's qualities’. All are greatest in their own spheres, and all support one another. There is one unmoving? (life-wind). There are others moving about, (which are) five, owing to (their) specific qualities. My own self is one only’, (but) accumulated in numerous (forms). Being friendly with one another, and pleasing one another, go away happily. Welfare be to you! Support one another.’ CuaptTer IX, The Brdhmaaa said: On this, too, they relate this ancient story, a dialogue between N4rada and the sage Devamata. Devamata said: When a creature is about to be born, what comes into existence first, his Praza, or Apana, or Samana, or Vyana, or else Udana ? Narada said: By whichever the creature is produced, that which is other than this first comes to him. And the pairs of the life-winds should be understood, which (move) upwards, or downwards, or transversely. ' This ‘s not quite clear. I presume it means that each one has the generic qualities which make the others great in their own spheres ; but the specific qualities are different.
2And the pairs of the life-winds should be understood, which (move) upwards, or downwards, or transversely. ' This ‘s not quite clear. I presume it means that each one has the generic qualities which make the others great in their own spheres ; but the specific qualities are different. * The one life-wind is supposed here to be generally unmoving, but its distribution among the different parts of the body as specified, for instance, in the commentary on the Yoga-sftra III, 38, gives it the different names. The expression does not seem to be quite accurate for this, which neverthcless seems to be the true, sense. * Another reading is, ‘ That one is my own self.’ Cf. Maitrf, pp. 28 seq., 105, and Brrhadaranyaka, p. 169. CHAPTER IX, 9. 275 Devamata said: By which (of the life-winds) is a creature produced ? and which (of them) first comes to him? Explain to me also the pairs of the life-winds, which (move) upwards, or downwards, or transversely. Narada said: Pleasure is produced from a mental operation’, and (it) is also produced from a sound, (it) is also produced from taste, and (it) is also produced from colour, and (it) is also produced from touch, and (it) is also produced from smell. This is the effect* of the Udana; the pleasure is produced from union®. From desire the semen is produced; and from the semen is produced menstrual excretion. The semen and the blood are produced by the Samana and the Vyana in common‘. From the combination of the semen and the blood, the Prasa comes first into operation; and the semen being developed by the Praza, the Apana then comes into operation. The pair Praza and Apina go upwards and downwards, and the Samana and Vy4na are called the pair (moving) transversely. It is the teaching of the * Tie. desire. ‘Sound’=recollection of a woman's voice ; ‘taste,’ scil. of chastity ; ‘colour’=the beauty of a woman, Arguna Misra. Cf. Apastamba I, 2, 7, 8, and Lalita Vistara, p. 19. * Literally, ‘form,’ which Arguna Misra interprets to mean effect, and adds, ‘ The Ud4na causes mental activity, and by mental activity sound &c. are apprehended.’ ® Ie. of Udana and mind, Arguna Misra; adding, ‘the result is that a creature is produced by the Udana.’ * Or, perhaps, generally, that is to say, the store of them, the specific semen being produced from desire, as before stated. The Samfna’s function is the digestion of food, and that of the Vyana is the distribution of the digested food to the whole body through the nadis, hence the proposition in the text, T2 276 anucitA,
3The Samfna’s function is the digestion of food, and that of the Vyana is the distribution of the digested food to the whole body through the nadis, hence the proposition in the text, T2 276 anucitA, Veda, that the fire verily is all the deities’, and knowledge (of it) arises among Brahmazas, being accompanied by intelligence*. The smoke of that (fire), which is of excellent glory, (appears) in the shape of (the quality of) darkness; (its) ashes, (the quality of) passion; and (the quality of) goodness is that in connexion with it*, in which the offering is thrown. Those who understand the sacrifice understand the Samana and the Vydna as the principal (offering). The Praza and Apdna are portions ¢ of the offering of clarified butter, and between them is the fire. That is the excellent seat of the Udana as understood by Brahmazas*. As to that which is distinct from these pairs*, hear me speak about 1 Cf. inter alia, Aitareya-brahmana (Haug’s ed.), p. 1. * Arguna Misra says intelligence means ‘discussion, or argument’ The connexion of this with what has gone before, according to Arguna Misra, is this, that the author having first stated the five Hotrts fully, now explains in what the Prana and Ap4na are to be offered up for acquiring the Pranayama. The fire he takes to mean the self. Cf, what has been said about Vaisvanara above, p. 259. * That is to say, the flame, I take it. He is drawing out here the figure of the fire. * These are only a subordinate part of the offering, called Agyabhiga. They are called subordinate, I suppose, as the operations of the Samana and Vy4na are more practically important for vitality. The fire is the self. The place of the principal offering is between the Agyabhdgas, as stated by Arguna Misra. * The Ud4na is here treated as the life-wind into which the others are to be offered up. See p. 258, and note 8 there. * The next three sentences seem to indicate what is to be destroyed in common with the life-winds. One has to get rid of all notions about day and night, good and evil, existence and nonexistence, and then final emancipation is reached. The fire, which is common to all the passages, stands for the self; into that apparently all the ideas of time, and good and evil, and so forth, are to be offered as the life-winds are ; and that fire stands in the place of the Udina, for this purpose, as into the last all the other life-w:nds CHAPTER X, 2. 277
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* And the other life-winds also, Arguna Misra says, the name Prana being merely ‘indicative,’ as the phrase is, of the class to which it belongs. CHAPTER VIII, 21. 273 - And on my moving about, they again move about. I am the greatest. See I am extinct!’ The Brahmaza said: Then the Vy4na became extinct, and again moved about. And the Praza and Apna, and the Udana, and the Sam4na, spoke to him,‘You are not the greatest among us, O Vy4na! because the Sam4na’ is subject to you. The Vy4na moved about again, and the Samana spoke again. ‘I am the greatest among (you) all. Hear the reason why. When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct!’ Then the Samana moved about, and the Ud4na said to him: ‘I am the greatest among (you) all. Hear the reason why. When I am extinct, all the life-winds in the body of living creatures become extinct ; and on my moving about, they again move about. I am the greatest. See I am extinct!’ Then the Udana became extinct, and again moved about. And the Prava and Apdna, and the Samana, and the Vy4na also, spoke to him: ‘O Ud4na! you are not the greatest. The Vy4na? only is subject to you.’ The Brahmana said: Then Brahman, the lord of (all) creatures, said to them who were assembled together: ‘You are all greatest, and not greatest’. You are all possessed * Because the Samana helps in the digestion of the food which afterwards goes to the Vy4na for distribution through the nAais. * Because the Udana is able to generate sound after the nidis are filled up by the Vy4na. * ‘Not greatest’ because none of them is independent of the other. ‘Greatest’ Arguna Misra renders by ‘ superior to objects.’ (8) T 274 ANuGITA, of one another's qualities’. All are greatest in their own spheres, and all support one another. There is one unmoving? (life-wind). There are others moving about, (which are) five, owing to (their) specific qualities. My own self is one only’, (but) accumulated in numerous (forms). Being friendly with one another, and pleasing one another, go away happily. Welfare be to you! Support one another.’ CuaptTer IX, The Brdhmaaa said: On this, too, they relate this ancient story, a dialogue between N4rada and the sage Devamata. Devamata said: When a creature is about to be born, what comes into existence first, his Praza, or Apana, or Samana, or Vyana, or else Udana ? Narada said: By whichever the creature is produced, that which is other than this first comes to him. And the pairs of the life-winds should be understood, which (move) upwards, or downwards, or transversely. ' This ‘s not quite clear. I presume it means that each one has the generic qualities which make the others great in their own spheres ; but the specific qualities are different.
2And the pairs of the life-winds should be understood, which (move) upwards, or downwards, or transversely. ' This ‘s not quite clear. I presume it means that each one has the generic qualities which make the others great in their own spheres ; but the specific qualities are different. * The one life-wind is supposed here to be generally unmoving, but its distribution among the different parts of the body as specified, for instance, in the commentary on the Yoga-sftra III, 38, gives it the different names. The expression does not seem to be quite accurate for this, which neverthcless seems to be the true, sense. * Another reading is, ‘ That one is my own self.’ Cf. Maitrf, pp. 28 seq., 105, and Brrhadaranyaka, p. 169. CHAPTER IX, 9. 275 Devamata said: By which (of the life-winds) is a creature produced ? and which (of them) first comes to him? Explain to me also the pairs of the life-winds, which (move) upwards, or downwards, or transversely. Narada said: Pleasure is produced from a mental operation’, and (it) is also produced from a sound, (it) is also produced from taste, and (it) is also produced from colour, and (it) is also produced from touch, and (it) is also produced from smell. This is the effect* of the Udana; the pleasure is produced from union®. From desire the semen is produced; and from the semen is produced menstrual excretion. The semen and the blood are produced by the Samana and the Vyana in common‘. From the combination of the semen and the blood, the Prasa comes first into operation; and the semen being developed by the Praza, the Apana then comes into operation. The pair Praza and Apina go upwards and downwards, and the Samana and Vy4na are called the pair (moving) transversely. It is the teaching of the * Tie. desire. ‘Sound’=recollection of a woman's voice ; ‘taste,’ scil. of chastity ; ‘colour’=the beauty of a woman, Arguna Misra. Cf. Apastamba I, 2, 7, 8, and Lalita Vistara, p. 19. * Literally, ‘form,’ which Arguna Misra interprets to mean effect, and adds, ‘ The Ud4na causes mental activity, and by mental activity sound &c. are apprehended.’ ® Ie. of Udana and mind, Arguna Misra; adding, ‘the result is that a creature is produced by the Udana.’ * Or, perhaps, generally, that is to say, the store of them, the specific semen being produced from desire, as before stated. The Samfna’s function is the digestion of food, and that of the Vyana is the distribution of the digested food to the whole body through the nadis, hence the proposition in the text, T2 276 anucitA,
3The Samfna’s function is the digestion of food, and that of the Vyana is the distribution of the digested food to the whole body through the nadis, hence the proposition in the text, T2 276 anucitA, Veda, that the fire verily is all the deities’, and knowledge (of it) arises among Brahmazas, being accompanied by intelligence*. The smoke of that (fire), which is of excellent glory, (appears) in the shape of (the quality of) darkness; (its) ashes, (the quality of) passion; and (the quality of) goodness is that in connexion with it*, in which the offering is thrown. Those who understand the sacrifice understand the Samana and the Vydna as the principal (offering). The Praza and Apdna are portions ¢ of the offering of clarified butter, and between them is the fire. That is the excellent seat of the Udana as understood by Brahmazas*. As to that which is distinct from these pairs*, hear me speak about 1 Cf. inter alia, Aitareya-brahmana (Haug’s ed.), p. 1. * Arguna Misra says intelligence means ‘discussion, or argument’ The connexion of this with what has gone before, according to Arguna Misra, is this, that the author having first stated the five Hotrts fully, now explains in what the Prana and Ap4na are to be offered up for acquiring the Pranayama. The fire he takes to mean the self. Cf, what has been said about Vaisvanara above, p. 259. * That is to say, the flame, I take it. He is drawing out here the figure of the fire. * These are only a subordinate part of the offering, called Agyabhiga. They are called subordinate, I suppose, as the operations of the Samana and Vy4na are more practically important for vitality. The fire is the self. The place of the principal offering is between the Agyabhdgas, as stated by Arguna Misra. * The Ud4na is here treated as the life-wind into which the others are to be offered up. See p. 258, and note 8 there. * The next three sentences seem to indicate what is to be destroyed in common with the life-winds. One has to get rid of all notions about day and night, good and evil, existence and nonexistence, and then final emancipation is reached. The fire, which is common to all the passages, stands for the self; into that apparently all the ideas of time, and good and evil, and so forth, are to be offered as the life-winds are ; and that fire stands in the place of the Udina, for this purpose, as into the last all the other life-w:nds CHAPTER X, 2. 277
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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