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Mahabharata Aswamedha Parva (Anugita Parva) Chapter 20
"'Vasudeva said, "In this connection is cited the ancient narrative, O son of Pritha, of the discourse that took place between a married couple. A certain Brahmana's spouse, beholding the Brahmana, her husband who was a complete master of every kind of knowledge and wisdom, seated in seclusion, said unto him,—'Into what region shall I go, depending on thee as my husband,—thee that art seated, having cast off all (religious) acts, that art harsh in thy conduct towards me, and that art so undiscerning?[[1]] It has been heard by us that a wife attains to those regions which are acquired by her husband. What, indeed, is the goal that I shall attain, having obtained thee for my husband?'—Thus questioned, that Brahmana of tranquil soul then said unto her, smilingly,—'O blessed dame, I am not offended with these words of thine, O sinless one. Whatever acts exist that are adopted with the aid of others, that are seen (in consequence of their grossness), and that are true, are done as acts by men devoted to acts.[[2]] Those persons that are destitute of knowledge, only store delusion by acts. Freedom from acts, again, is incapable of being attained in this world for even a moment. From birth to the attainment of a different form, action good or bad, and accomplished by acts, mind, or speech, exists in all beings. Those paths (of action) which are characterised by visible objects (such as Soma-juice and ghee for libations) being destroyed by Rakshasas, turning away from them I have perceived the seat (of the soul) that is in the body, without the aid of the soul.[[3]] There dwells Brahma transcending all pairs of opposites; there Soma with Agni, and there the urger of the understanding (viz., Vayu) always moves, upholding all creatures.[[4]] It is for that seat that the Grandsire Brahman and others, concentrated in Yoga, worship the Indestructible. It is for that seat that men of learning and excellent vows, of tranquil souls, and of senses completely vanquished, strive.[[5]] That is not capable of being smelt by the sense of smell; nor tasted by the tongue; or touched by the organs of touch. It is by the mind that that is attained. It is incapable of being conquered by the eye. It transcends the sense of hearing. It is destitute of scent, taste, touch, and form as attributes. It is that from which proceeds the well-ordained universe, and it is that upon which it rests. The life-breaths called Prana and Apana and Samana and Vyana and Udana flow from it, and it is that into which they again enter. The breaths Prana and Apana move between Samana and Vyana. When the soul sleeps, both Samana and Vyana are absorbed.[[6]] Between Apana and Prana, Udana dwells, pervading all. Hence, Prana and Apana do not desert a sleeping person.
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References
- ↑ Avichakshanam is undiscerning, in the sense of the husband's not knowing that the interrogatrix as wife, has no other refuge than her lord with all his defects.
- ↑ I follow Nilakantha. Telang adopts the views of Arjuna Misra and renders the first line as 'whatever acts are seized (by the touch, or seen, or heard, etc.') Grahyam, according to Nilakantha, implies those acts, like Diksha, etc, which are adopted with the aid of others.
- ↑ This seat, says Nilakantha, is called Avimukta and lies between the eyebrows and the nose.
- ↑ Nilakantha interprets this mystically. By Soma he understands the artery or duct called Ida, and by Agni the duct called Pingala. Dhira is Buddipreraka; vyavayam is sancharam. Dhirobhutani dharayan nityam vyavayam kurute is the order of the words. The sense is this: in this spot is seated Brahman; there Ida and Pingala meet; and there also is Vayu which urges the understanding and upholds all living creatures
- ↑ Yatra is not to be taken as a locative here. It is equivalent to yatah or for which.
- ↑ Tasmin is taken, by Nilakantha as Apana sahite Prane.