The Bhagavadgîtâ, with the Sanatsugâtîya and the Anugîtâ — SBE Vol. 8 (trans. K. T. Telang, 1882)
The translator’s English as printed (K. T. Telang). The original-language text is not held; names are romanised as the translator printed them.
CHAPTER IX.
The Brâhmaṇa said:
On this, too, they relate this ancient story, a dialogue between Narada and the sage Devamata.
Devamata said:
When a creature is about to be born, what comes into existence first, his Prâṇa, or Apâna, or Samana, or Vyâna, or else Udâna ?
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.
1 This is 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-sûtra III, 38, gives it the different names. The expression does not seem to be quite accurate for this, which nevertheless seems to be the true, sense.
* Another reading is, ‘ That one is my own self” Cf. Maitri, pp. 28 seq., 105, and Bṛihadâraṇyaka, p. 169.
CHAPTER IX.
The Brâhmaṇa said:
On this subject, too, they tell this ancient story — a dialogue between Narada and the sage Devamata.
Devamata said:
When a creature is about to be born, what comes into existence first — his Prâṇa, or Apâna, or Samana, or Vyâna, or else Udâna?
Narada said:
By whichever one a creature is produced, what is other than that first comes to him. And the pairs of the life-winds should be understood — those that move upwards, or downwards, or transversely.
1 This is not entirely clear. I take it to mean that each one possesses the generic qualities that make the others great in their own spheres, while the specific qualities differ from one to another.
* The one life-wind is generally thought of here as unmoving, but when it is distributed among different parts of the body — as specified, for instance, in the commentary on the Yoga-sûtra III, 38 — it receives different names. The expression does not seem entirely accurate for this meaning, though that nevertheless appears to be the intended sense.
* Another reading is, 'That one is my own self.' Cf. Maitri, pp. 28 seq., 105, and Bṛihadâraṇyaka, p. 169.