Mahabharata Bk 14 – Aswamedha-Anugita Parva (Sec XXIV)
Jul 21, 2018 12:27:31 GMT 1
Post by Anne Terri on Jul 21, 2018 12:27:31 GMT 1
"GOD'S LIVING BIBLE ---- THE THIRD TESTAMENT ----- RESEARCH LIBRARY" ©*
The Mahabharata
of
Krishna-Dwaipayana Vyasa
Translated into English Prose from the Original Sanskrit Text
by
Kisari Mohan Ganguli
[1883-1896]
The Mahabharata Book 14:
Aswamedha Parva (Sections I-XCII)
Anugita Parva
Aswamedha Parva (Sections I-XCII)
Anugita Parva
SECTION XXIV
"The Brahmana said, 'In this connection is cited the ancient story of the discourse between Narada and the Rishi Devamata.'
"Devamata said, 'What verily, comes first into existence, of a creature that takes birth? Is it Prana, or Apana, or Samana, or Vyana, or Udana?'
"Narada said, 'By whatever the creature is created, that first comes unto him which is other (or separate from him). The life winds are to be known as existing in pairs, viz., those that move transversely, upwards, and downwards.'
"Devamata said, 'By whom (among the life-winds) is a creature produced? Who (amongst) them comes first? Do thou tell me what the pairs are of the life-winds, that move transversely, upwards, and downwards.'
"Narada said, 'From Sankalpa (wish) arises Pleasure. It also arises from sound. It arises also from taste; it arises too from colour. From the semen, united with blood, first flows Prana. Upon the semen being modified by Prana, flows Apana. Pleasure arises from the semen as well. It arises from taste also. This is the form (effect) of Udana. Pleasure is produced from union. Semen is generated by desire. From desire is produced the menstrual flow. In the union of semen and blood, generated by Samana and Vyana, the pair that consists of Prana and Apana, enters, moving transversely and upwards, Vyana and Samana both form a pair that moves transversely. Agni (fire) is all the deities. Even this is the teaching of the Veda. The knowledge of Agni arises in a Brahmana with intelligence. The smoke of that fire is of the form of (the attribute called) Darkness. The attribute that is known by the name of Passion is in its ashes. The quality of goodness arises from that portion of the fire into which the oblation is poured. 1 They that are conversant with sacrifices know that Samana and Vyana are from the attribute of Goodness. Prana and Apana are portions of the oblation (of clarified butter). Between them is the Fire. That is the excellent form (or seat) of Udana, as the Brahmanas know. Listen as I say which is distinct from the pairs. Day and Night constitute a pair. Between them is the Fire. That is the excellent seat of Udana as the Brahmanas know. The existent and the non-existent form a pair. Between them is the Fire. That is the excellent seat of Udana as the Brahmanas know.
p. 45
[paragraph continues] First is Samana; then Vyana. The latter's function is managed through it (viz., Samana). Then, secondly, Samana once more comes into operation. Only Vyana exists for tranquillity. Tranquillity is eternal Brahman. This is the excellent seat of Udana as the Brahmanas know.'" 1
Footnotes
44:1 The reading sarvam in the second line is incorrect, though Nilakantha adopts it. The different portions of the fire are indicated as the different attributes. The smoke is of the form of Darkness (Tamas): the ashes are the attributes of Passion; while the blazing flame, that into which the oblation is thrown, is the attribute of Goodness.
NEXT SECTION XXV
Contents of The Mahabharata Book 14
Ashvamedhika Parva (The Book of the Horse Sacrifice)
The royal ceremony of the Ashvamedha (Horse sacrifice) conducted by Yudhishthira. The world conquest by Arjuna. The Anugita is told by Krishna to Arjuna.
WIKIPEDIA
THE MAHABHARATA of Krishna-Dwaipayana Vyasa
This book, one of the concluding portions of the Mahabharata, is notable for several reasons.
The first is a long interposed section of Upanishadic material, known the as Anugita. This occupies a large part of this book; Arjuna asks Krishna to repeat his battlefield discourse (the Bhaghavad Gita in Book 6). What follows is a somewhat disjointed metaphysical treatise which was probably composed at a much later date than the main narrative. This has also been translated in the Sacred Books of the East by Telang.
Following the Anugita is the story of Utanka, a disciple of Krishna who undergoes a fairy-tale-like journey involving a cannibal king, magic earrings and a journey to the underworld.
Finally there is the story of the great Horse Sacrifice of Yudhishthira, which resumes the main narrative of the Mahabharata. The Horse Sacrifice was the premiere ceremony of the Yajur-Veda, a scapegoat-like expiatory ritual of unmatched extravagance. A magnificent wild black horse is set loose from Hastinapur, the Kuru capital. In hot pursuit is the Kuru army, let by Arjuna. They must follow this horse, wherever it may lead. They are required to engage in ritual combat with the Kshatria (military caste) of whatever territory it enters, without killing the leader of the opposing force. Then they invite the trespassed nation to the sacrifice. In the course of this journey they settle some old scores.
The horse returns to the capital city, and the ritual starts; amidst a pavilion of pure gold the horse is sacrificed. However, at the last moment, a mongoose with a gold head pops out of the ground and states that the Horse Sacrifice is of less meaning than a Brahman who sacrificed a handful of barley during a famine. With this bizarre anticlimax the book--and possibly the original narrative of the Mahabharata--ends.
--John Bruno Hare, January 16, 2004.
PRODUCTION NOTES: (1/12/2004) The printed edition we used divided this book into two parts. Note that each part's page numbering starts at page one, so if you cite a page number in this etext for some reason, you will also need to cite the part. --John Bruno Hare.
“God / Brahman Speaking To Anne Terri Through The Holy Spirit: This will be an ongoing endeavor, which will take many hours to build. I Begin this new section within The Third Testament - Research Library, to Bring forward one of the most important ancient texts of Hinduism, The Mahabharata of Krishna-Dwaipayana Vyasa as translated into English from Sanskrit. by Kisari Mohan Ganguli [1883-1896] In doing so, I have Asked of Anne to begin advanced studies on this, for the purposes of future links with other Hindu Study Guides currently in process. It is important to note that
The Mahabharata was written between 540 and 300 B.C. Most credit has been given to Vyasa. The Bhagavad Gita appears in Book 6. .... Juliet Sutherland, Project Manager. at sacred-texts.com, 2003, has asked that the Attribution appear with this public domain work as it is written below. AMEN”
*© NOTICE OF ATTRIBUTION
Scanned at sacred-texts.com, 2003. Proofed at Distributed Proofing, Juliet Sutherland, Project Manager. Additional proofing and formatting at sacred-texts.com, by J. B. Hare. This text is in the public domain. These files may be used for any non-commercial purpose, provided this notice of attribution is left intact.
Scanned at sacred-texts.com, 2003. Proofed at Distributed Proofing, Juliet Sutherland, Project Manager. Additional proofing and formatting at sacred-texts.com, by J. B. Hare. This text is in the public domain. These files may be used for any non-commercial purpose, provided this notice of attribution is left intact.