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Mahābhārata • Parva 14 (Aśvamedhikaparva) • Adhyāya 21

Aśvamedhikaparva Adhyāya 21

अश्वमेधिकपर्व • अध्यायः 21

Aśvamedhikaparva Adhyāya 21 of the classical Mahābhārata with 22 verses.

Total: 22 Verses • Citations: MBh 14.21.1–22 • 250 Lexicon Terms
अत्राप्युदाहरन्तीममितिहासं पुरातनम् । निबोध दशहोतॄणां विधानमिह यादृशम् ॥
English Translation
The Brahmana said Regarding it is cited the following ancient story. Do you understand, of what kind the institution is of the ten Hotris (sacrificing priests).
सर्वमेवात्र विज्ञेयं चित्तं ज्ञानमवेक्षते । रेतः शरीरभृत्काये विज्ञाता तु शरीरभृत् ॥
English Translation
All objects of knowledge are Mind. Knowledge only perceives it. The Individual Soul, encased in subtle form, lives within the gross body that is produced by the vital seed,
शरीरभृद्गार्हपत्यस्तस्मादन्यः प्रणीयते । ततश्चाहवनीयस्तु तस्मिन्संक्षिप्यते हविः ॥
English Translation
The bearer of the body is the Garhapatya fire. From that is produced another. Mind is the Ahavaniya fire. Into it is, poured the oblation.
ततो वाचस्पतिर्जज्ञे समानः पर्यवेक्षते । रूपं भवति वै व्यक्तं तदनुद्रवते मनः ॥
English Translation
From that was produced the Veda or Word), (then was born Mind); Mind (desirous of creation) sets itself on the Veda (or the Word). Then arises forin colour) undistinguished by particular colours. It runs towards the Mind. or
कस्माद्वागभवत्पूर्वं कस्मात्पश्चान्मनोऽभवत् । मनसा चिन्तितं वाक्यं यदा समभिपद्यते ॥
English Translation
The Brahmana's wife said Why did Word first arise and why did Mind arise afterwards, seeing that Word comes into being after having been thought upon by Mind?
केन विज्ञानयोगेन मतिश्चित्तं समास्थिता । समुन्नीता नाध्यगच्छत्को वैनां प्रतिषेधति ॥
English Translation
Upon what authority can it be said that Mati (Prana) takes refuge in Mind. Why, again, in dreamless sleep, though separatcd from Mind, does not Prana apprehend (all objects)? What is that which controls it then?
तामपानः पतिर्भूत्वा तस्मात्प्रेष्यत्यपानताम् । तां मतिं मनसः प्राहुर्मनस्तस्मादवेक्षते ॥
English Translation
The Apana air, becoming the lord, on account of such lordship over it, makes it at one with itself. That restrained motion of the Prana air has been said to be the motion of the mind. Hence the mind depends upon Prana.
प्रश्नं तु वाङ्मनसोर्मां यस्मात्त्वमनुपृच्छसि । तस्मात्ते वर्तयिष्यामि तयोरेव समाह्वयम् ॥
English Translation
But since you ask me a question about word and mind, I shall, therefore, describe to you a discourse between them.
उभे वाङ्मनसी गत्वा भूतात्मानमपृच्छताम् । आवयोः श्रेष्ठमाचक्ष्व छिन्धि नौ संशयं विभो ॥
English Translation
Both Word and Mind, repairing to the Soul of matter, asked him, Do you say who amongst us is superior. Do you, O powerful one, remove our doubt.
मन इत्येव भगवांस्तदा प्राह सरस्वतीम् । अहं वै कामधुक्तुभ्यमिति तं प्राह वागथ ॥
English Translation
On that occasion, the holy one made this answer, The mind undoubtedly (is superior)! To him Word said, I great you the fruition of all your desires.
स्थावरं जङ्गमं चैव विद्ध्युभे मनसी मम । स्थावरं मत्सकाशे वै जङ्गमं विषये तव ॥
English Translation
The Brahmana said Know that I have two minds, immovable and movable. That which is immovable, is, indeed, with me; the movable is in your dominion.
यस्तु ते विषयं गच्छेन्मन्त्रो वर्णः स्वरोऽपि वा । तन्मनो जङ्गमं नाम तस्मादसि गरीयसी ॥
English Translation
That mind is indeed called movable which, in the form of Mantra, letter, or voice, is referrible to your dominion. Hence, you are superior.
यस्मादसि च मा वोचः स्वयमभ्येत्य शोभने । तस्मादुच्छ्वासमासाद्य न वक्ष्यसि सरस्वति ॥
English Translation
But since, coming of your own accord, O beautiful one, you enter into the engagement, therefore, filling myself with breath, I utter you.
प्राणापानान्तरे देवी वाग्वै नित्यं स्म तिष्ठति । प्रेर्यमाणा महाभागे विना प्राणमपानती । प्रजापतिमुपाधावत्प्रसीद भगवन्निति ॥
English Translation
The goddess Word used always to live between Prana and Apana, But, O blessed one, sinking into Apana, though urged upwards, on account of becoming dissociated from Prana, she ran to Prajapati and said, Be pleased with ime, O holy one.
ततः प्राणः प्रादुरभूद्वाचमाप्याययन्पुनः । तस्मादुच्छ्वासमासाद्य न वाग्वदति कर्हिचित् ॥
English Translation
Then Prana appeared, once more fostering Word. Hence, Word, encountering deep exhalation, never utters anything.
घोषिणी जातनिर्घोषा नित्यमेव प्रवर्तते । तयोरपि च घोषिण्योर्निर्घोषैव गरीयसी ॥
English Translation
Word always comes as endued with ulterance or unendued with it. Amongst those two. Word without utterance is superior to Word with utterance.
गौरिव प्रस्रवत्येषा रसमुत्तमशालिनी । सततं स्यन्दते ह्येषा शाश्वतं ब्रह्मवादिनी ॥
English Translation
Like a cow having milk, she yields various kinds of ineaning. This one always gives the Eternal (viz., Emancipation), speaking of Brahma.
दिव्यादिव्यप्रभावेन भारती गौः शुचिस्मिते । एतयोरन्तरं पश्य सूक्ष्मयोः स्यन्दमानयोः ॥
English Translation
O you of beautiful smiles, Word is a cow, on account of her power which is both divine and not divine. See the distinction of these two subtle forms of Word that flow.
अनुत्पन्नेषु वाक्येषु चोद्यमाना सिसृक्षया । किं नु पूर्वं ततो देवी व्याजहार सरस्वती ॥
English Translation
What did the goddess of Word then say, formerly when, though moved by the wish to speak, speech could not come out?
प्राणेन या संभवते शरीरे; प्राणादपानं प्रतिपद्यते च । उदानभूता च विसृज्य देहं; व्यानेन सर्वं दिवमावृणोति ॥
English Translation
The Brahmana said The Word that is made in the body by Prana, then attains to Apana from Prana. Then changed into Udana and coming out of the body, it covers all the quarters, with Vyana.
ततः समाने प्रतितिष्ठतीह; इत्येव पूर्वं प्रजजल्प चापि । तस्मान्मनः स्थावरत्वाद्विशिष्टं; तथा देवी जङ्गमत्वाद्विशिष्टा ॥
English Translation
After that, she lives in Samana. Even thus did Word formerly speak. Hence Mind, on account of being immovable, is distinguished, and the goddess Word, on account of being movable, is also distinguished.
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