3. तृतीयः प्रश्नः
तृतीयः प्रश्नः
Verse १
अथ हैनं कौशल्यश्चाश्वलायनः पप्रच्छ।भगवन् कुत एष प्राणो जायते कथमायात्यस्मिञ्शरीर आत्मानं वा प्रविभज्य कथं प्रतिष्ठते केनोत्क्रमते कथं बह्यमभिधते कथमध्यात्ममिति ॥
atha hainaṁ kauśalyaścāśvalāyanaḥ papraccha |bhagavan kuta eṣa prāṇo jāyate kathamāyātyasmiñśarīra ātmānaṁ vā pravibhajya kathaṁ pratiṣṭhate kenotkramate kathaṁ bahyamabhidhate kathamadhyātmamiti ||
Then the Koshalan, the son of Ashwala, asked him: “Lord, whence is this Life born? How comes it in this body or how stands by self-division? By what departeth, or how maintaineth the outward and how the inward spiritual?” अथ च - atha ca - then | आश्वलायनः कौसल्यः - āśvalāyanaḥ kausalyaḥ - the Koshalan, the son of Ashwala | एनम् पप्रच्छ - enam papraccha - asked him | भगवन् - bhagavan - Lord! | एषः प्राणः - eṣaḥ prāṇaḥ - this Life | कुतः जायते - kutaḥ jāyate - whence is born | अस्मिन् शरीरे - asmin śarīre - in this body | कथम् आयाति - katham āyāti - how comes | आत्मानम् प्रविभज्य - ātmānam pravibhajya - by self-division | कथम् प्रतिष्थते - katham pratiṣthate - how stands | केन उत्क्रमते - kena utkramate - by what departeth | बाह्यम् - bāhyam - the outward | कथम् अभिधत्ते - katham abhidhatte - how maintaineth | कथम् अध्यात्मम् इति - katham adhyātmam iti - and how the inward spiritual | III-1: Then Kausalya, son of Asvala, asked him, "O venerable sir, from where is this Prana born? How does He come into this body? How again does He dwell by dividing Himself? How does he depart? How does He support the external things and how the physical?"
तत्पश्चात् अश्वलपुत्र कौशलन ने उनसे पूछा, ''भगवन्, यह 'प्राण' कहीं से उत्पन्न होता है? यह इस शरीर में कैसे आता है अथवा स्वयं को विभाजित करके कैसे स्थित होता है? किसके द्वारा उत्क्रमण (प्रयाण) कर जाता है, अथवा किस प्रकार बाह्य विषय एवं आन्तरिक अध्यात्म को धारण करता है?
Verse २
तस्मै स होवाचातिप्रश्चान् पृच्छसि ब्रह्मिष्ठोऽसीति तस्मात्तेऽहं ब्रवीमि ॥
tasmai sa houvācātipraścān pṛcchasi brahmiṣṭho'sīti tasmātte'haṁ bravīmi ||
To him answered the Rishi Pippalada: “Many and difficult things thou askest; but because thou art very holy, therefore will I tell thee. सः - saḥ - he (the Rishi Pippalada) | तस्मै - tasmai - to him | उवाच - uvāca - answered | अतिप्रश्नान् - atipraśnān - many and difficult things | पृच्छसि - pṛcchasi - thou askest | ब्रह्मिष्ठः असि इति - brahmiṣṭhaḥ asi iti - but because thou art very holy | तस्मात् - tasmāt - therefore | अहम् - aham - I | ते - te - to thee | ब्रवीमि - bravīmi - will tell | III-2: To him he said: You are putting super-normal questions, since you are pre-eminently a knower of Brahman. Hence I speak to you.
ऋषि पिप्पलाद ने उसे उत्तर दिया, ''तुम बहुत सारे एवं दुरूह प्रश्न पूछ रहे हो; परन्तु, क्योंकि तुम अतिपुण्यात्मा (ब्रह्मिष्ठ) हो, इसलिए मैं तुम्हें बताऊँगा।
Verse ३
आत्मन एष प्राणो जायते यथैषा पुरुषे छायैतस्मिन्नेतदाततं मनोकृतेनायात्यस्मिञ्शरीरे ॥
ātmana eṣa prāṇo jāyate yathaiṣā puruṣe chāyaitasminnetadātataṁ manokṛtenāyātyasmiñśarīre ||
“Of the Spirit is this breath of Life born; even as a shadow is cast by a man, so is this Life extended in the Spirit and by the action of the Mind it entereth into this body. एषः प्राणः - eṣaḥ prāṇaḥ - this breath of Life | आत्मनः - ātmanaḥ - of the Spirit | जायते - jāyate - is born | यथा - yathā - even as | पुरुषे - puruṣe - by a man | छाया - chāyā - a shadow is cast | एतत् - etat - this, this Life | एतस्मिन् - etasmin - in this, in the Spirit | आततम् - ātatam - so is extended | मनोकृतेन - manokṛtena - and by the action of the Mind | अस्मिन् शरीरे - asmin śarīre - into this body | आयाति - āyāti - it entereth | III-3: From the Self is born this Prana. Just as there can be shadow when a man is there, so this Prana is fixed on the self. He comes to this body owing to the actions of the mind.
'''आत्मा' से ही यह 'प्राण'-वायु उत्पन्न होता है; जिस प्रकार पुरुष से ही छाया उत्पन्न होती है, उसी प्रकार यह 'प्राण' 'आत्मा' में विस्तीर्ण (व्याप्त) है तथा 'मन की प्रक्रिया से यह इस शरीर में प्रवेश करता है।
Verse ४
यथा सम्रादेवाधिकृतान् विनियुङ्क्ते।एतन् ग्रामानोतान् ग्रामानधितिष्ठस्वेत्येवमेवैष प्राण इतरान् प्राणान् पृथक्पृथगेव सन्निधत्ते ॥
yathā samrādevādhikṛtān viniyuṅkte |etan grāmānotān grāmānadhitiṣṭhasvetyevamevaiṣa prāṇa itarān prāṇān pṛthakpṛthageva sannidhatte ||
“As an Emperor commandeth his officers, and he sayeth to one 'Govern for me these villages', and to another 'Govern for me these others', so this breath, the Life, appointeth the other breaths each in his province. यथा सम्राट् एव - yathā samrāṭ eva - as an Emperor | अधिकृतान् - adhikṛtān - to the officers | एतान् ग्रामान् अधितिष्ठस्व - etān grāmān adhitiṣṭhasva - govern for me these villages | इति विनियुङ्क्ते - iti viniyuṅkte - appoints and says | एवम् एव - evam eva - so | एषः - eṣaḥ - this breath, the Life | इतरान् प्राणान् - itarān prāṇān - the other breaths | पृथक् पृथक् एव - pṛthak pṛthak eva - each in his province separately | सन्निधत्ते - sannidhatte - appointeth | III-4: As it is the king alone who employs the officers saying, "Rule over these villages, and those ones", just so Prana engages the other organs separately.
''जिस प्रकार कोई सम्राट् अपने अधिकारियों को नियुक्त करता है तथा किसी एक को आदेश देता है-'मेरे लिए इन ग्रामों पर तुम शासन करो', तथा किसी अन्य को आदेश देता है-'इन दूसरे ग्रामों पर मेरे लिए तुम शासन करो', इसी प्रकार यह वायु, यह 'प्राण' अन्य प्राणों को उनके पृथक्-पृथक् क्षेत्रों में नियुक्त करता है।
Verse ५
पायूपस्थेऽपानं चक्षुःश्रोत्रे मुखनासिकाभ्यां प्राणः स्वयं प्रातिष्ठते मध्ये तु समानः।एष ह्येतद्धुतमन्नं समं नयति तस्मादेताः सप्तार्चिषो भवन्ति ॥
pāyūpasthe'pānaṁ cakṣuḥśrotre mukhanāsikābhyāṁ prāṇaḥ svayaṁ prātiṣṭhate madhye tu samānaḥ |eṣa hyetaddhutamannaṁ samaṁ nayati tasmādetāḥ saptārciṣo bhavanti ||
“In the anus and the organ of pleasure is the lower breath, and in the eyes and the ears, the mouth and the nose, the main breath itself is seated; but the medial breath is in the middle. This is he that equally distributeth the burnt offering of food; for from this are the seven fires born. पायूपस्थे - pāyūpasthe - in the anus and the organ of pleasure | अपानम् - apānam - is the lower breath | मुखनासिकाभ्याम् - mukhanāsikābhyām - in the mouth and the nose | चक्षुःश्रोत्रे - cakṣuḥśrotre - in the eyes and the ears | स्वयम् प्राणः - svayam prāṇaḥ - the main breath itself | प्रतिष्ठते - pratiṣṭhate - is seated | मध्ये तु - madhye tu - but, in the middle | समानः हि - samānaḥ hi - the medial breath | एषः एतत् - eṣaḥ etat - this is he that | हुतम् अन्नम् - hutam annam - the burnt offering of food | समम् नयति - samam nayati - equally distributeth | तस्मात् - tasmāt - from this | एताः सप्तार्चिषः भवन्ति - etāḥ saptārciṣaḥ bhavanti - are the seven fires born | III-5: He places Apana in the two lower apertures. Prana Himself, issuing out of the mouth and nostrils, resides in the eyes and ears. In the middle, however, is Samana, for this one distributes equally all this food that is eaten. From that issue out these seven flames.
"वायू एवं उपस्थ में अपान (निम्न वायु) स्थित है, तथा चक्षु, कर्ण मुख एवं नासिका में स्वयं प्राण (मुख्य वायु) स्थित है, किन्तु मध्य में स्थित है समान (मध्यवर्ती वायु)। यही है जो हुतात्र (दग्ध अन्नाहुति) को समान रूप से वितरित करता है; कारण, इसी से सप्त-आग्नियों का जन्म होता है।
Verse ६
हृदि ह्येष आत्मा।अत्रैतदेकशतं नाडीनां तासां शतं शतमेकैकस्यां द्वासप्ततिर्द्वासप्ततिः प्रतिशाखानाडीसहस्राणि भवन्त्यासु व्यानश्चरति ॥
hṛdi hyeṣa ātmā |atraitadekaśataṁ nāḍīnāṁ tāsāṁ śataṁ śatamekaikasyāṁ dvāsaptatirdvāsaptatiḥ pratiśākhānāḍīsahasrāṇi bhavantyāsu vyānaścarati ||
“The Spirit in the heart abideth, and in the heart there are one hundred and one nerves, and each nerve hath a hundred branch-nerves and each branch-nerve hath seventy two thousand sub-branch-nerves; through these the breath pervasor moveth. एषः आत्मा - eṣaḥ ātmā - the Spirit | हृदि - hṛdi - in the heart abideth | अत्र - atra - here in the heart there are | नाडीनाम् - nāḍīnām - nerves | एतम् एकशतम् - etam ekaśatam - one hundred and one | तासाम् एकैकस्याम् - tāsām ekaikasyām - each of these nerves has | शतम् शतम् - śatam śatam - a hundred | प्रतिशाखानाडी - pratiśākhānāḍī - branch-nerves | द्वासप्ततिः सहस्राणि - dvāsaptatiḥ sahasrāṇi - each branch-nerve hath seventy two thousand sub-branch-nerves | भवन्ति - bhavanti - there are | आसु - āsu - through these | व्यानः - vyānaḥ - Vyana, the breath pervasor | चरति - carati - moves | III-6: This self (i.e. the subtle body) is surely in the heart. There are a hundred and one of the (chief) nerves. Each of them has a hundred (division). Each branch is divided into seventy-two thousand sub-branches. Among them moves Vyana.
''यह 'आत्मा' हृदय में निवास करता है, और इस हृदय में एक सौ एक नाड़ियाँ होती हैं, एवं प्रत्येक नाड़ी में सौ-सौ शाखानाड़ियाँ होती हैं तथा प्रत्येक शाखा-नाड़ी की बहत्तर हजार उपशाखानाड़ियाँ होती हैं, इन सबमें संचरण करता है व्यान वायु।
Verse ७
अथैकयोर्ध्व उदानः पुण्येन पुण्यं लोकं नयति।पापेन पापमुभाभ्यामेव मनुष्यलोकम् ॥
athaikayordhva udānaḥ puṇyena puṇyaṁ lokaṁ nayati|pāpena pāpamubhābhyāmeva manuṣyalokam ||
“Of these many there is one by which the upper breath departeth that by virtue taketh to the heaven of virtue, by sin to the hell of sin, and by mingled sin and righteousness back to the world of men restoreth. अथ - atha - now | उदानः - udānaḥ - the upper breath | एकया - ekayā - (of these many nerves and branch-nerves there is) one by which | ऊर्ध्वः - ūrdhvaḥ - departeth | पुण्येन - puṇyena - by virtue | पुण्यम् लोकम् - puṇyam lokam - to the heaven of virtue | नयति - nayati - taketh | पापेन - pāpena - by sin | पापम् - pāpam - to the hell of sin | उभाभ्याम् एव - ubhābhyām eva - by mingled sin and righteousness | मनुष्यलोकम् - manuṣyalokam - back to the world of men restoreth | III-7: Now then Udana, when it is in its upward trend, leads to a virtuous world as a result of virtue, to a sinful world as a result of sin and to the human world as a result of both.
''इन अनेकों में एक है जिससे उदान वायु (ऊपर की ओर) प्रयाण करता है तथा जो पुण्यों के द्वारा पुण्यलोक में, पापों के द्वारा पापों के नर्क में और पाप तथा पुण्य के मिश्रित कर्मों से पुनः मनुष्य लोक में वापिस ले आता है।
Verse ८
आदित्यो ह वै बाह्यः प्राण उदयत्येष ह्येनं चाक्षुषं प्राणमनुगृह्णानः।पृथिव्यां या देवता सैषा पुरुषस्यापानमवष्टभ्यान्तरा यदाकाशः स समानो वायुर्व्यानः ॥
ādityo ha vai bāhyaḥ prāṇa udayatyeṣa hyenaṁ cākṣuṣaṁ prāṇamanugṛhṇānaḥ |pṛthivyāṁ yā devatā saiṣā puruṣasyāpānamavaṣṭabhyāntarā yadākāśaḥ sa samāno vāyurvyānaḥ ||
“The Sun is the main breath outside this body, for it cherisheth the eye in its rising. The divinity in the earth, she attracteth the lower breath of man, and the ether between is the medial breath; air is the breath pervasor. आदित्यः ह वै - ādityaḥ ha vai - the Sun, indeed | बाह्यः प्राणः - bāhyaḥ prāṇaḥ - is the main breath outside this body | हि एषः - hi eṣaḥ - for it | एनम् चाक्षुषं प्राणम् - enam cākṣuṣaṁ prāṇam - the breath in the eye | अनुगृह्णानः - anugṛhṇānaḥ - cherisheth | उदयति - udayati - in its rising | पृथिव्याम् - pṛthivyām - in the earth | या देवता - yā devatā - the divinity that is | सा एषा - sā eṣā - she; | पुरुषस्य - puruṣasya - of man | अपानम् - apānam - the lower breath | अवष्टभ्य - avaṣṭabhya - attracteth | अन्तरा आकाशाः - antarā ākāśāḥ - the ether between is | सः समानः - saḥ samānaḥ - the medial breath | वायुः व्यानः - vāyuḥ vyānaḥ - air is the breath pervasor | III-8: The sun is indeed the external Prana. It rises up favouring this Prana in the eye. That deity, that is in the earth, favours by attracting Apana in a human being. The space (i.e. air), that is within, is Samana. The (common) air is Vyana.
"इस शरीर के बाहर सूर्य ही है मुख्य प्राण, कारण यह उदित होते हुए चक्षुओं को सम्पोषित करता है। पृथ्वी में जो देवत्व है वह मनुष्य के अपान वायु को आकृष्ट करता है, और जो अन्तरिक्ष है वह मध्यवर्ती वायु (समान) है; वायु व्यान है।
Verse ९
तेजो ह वाव उदानस्तस्मादुपशान्ततेजाः पुनर्भवमिन्द्रियैर्मनसि सम्पद्यमानैः ॥
tejo ha vāva udānastasmādupaśāntatejāḥ punarbhavamindriyairmanasi sampadyamānaiḥ ||
“Light, the primal energy, is the upper breath; therefore when the light and heat in a man hath dwindled, his senses retire into themind and with these he departeth into another birth. तेजः ह वाव - tejaḥ ha vāva - Light, the primal energy is | उदानः - udānaḥ - the upper breath | तस्मात् - tasmāt - therefore | उपशान्ततेजाः - upaśāntatejāḥ - when the light and heat in a man hath dwindled | मनसि सम्पद्यमानैः इन्द्रियैः - manasi sampadyamānaiḥ indriyaiḥ - senses retire into the mind and with these | पुनर्भवम् - punarbhavam - he departeth into another birth | III-9: That which if well known as luminosity, is Udana. Therefore, one who gets his light extinguished, attains rebirth together with the organs that enter into (his) mind.
'''तेज' आदि-ऊर्जा, ही है उदान; अतः जब मनुष्य में तेज तथा ऊष्मा क्षीण होने लगती हैं, तब उसकी इन्द्रियां मन में सिमट जाती हैं तथा अवस्था में वह पुनर्जन्म के लिए प्रयाण कर जाता है।
Verse १०
यच्चित्तस्तेनैष प्राणमायाति प्राणस्तेजसा युक्तः।सहात्मना यथासङ्कल्पितं लोकं नयति ॥
yaccittastenaiṣa prāṇamāyāti prāṇastejasā yuktaḥ|sahātmanā yathāsaṅkalpitaṁ lokaṁ nayati ||
“Whatsoever be the mind of a man, with that mind he seeketh refuge with the breath when he dieth, and the breath and the upper breath lead him with the Spirit within him to the world of his imaginings. एषः यच्चितः - eṣaḥ yaccitaḥ - whatsoever be the mind of a man | तेन - tena - with that mind | प्राणम् आयाति - prāṇam āyāti - he seeketh refuge with the breath (when he dieth) | प्राणः तेजसा युक्तः - prāṇaḥ tejasā yuktaḥ - the breath and the upper breath | आत्मना सह - ātmanā saha - with the Spirit within him | यथा संकल्पितम् लोकम् - yathā saṁkalpitam lokam - to the world of his imaginings | नयति - nayati - lead him | III-10: Together with whatever thought he had (at the time of death), he enters into Prana. Prana, in combination with Udana and in association with the soul, leads him to the world desired by him.
''मनुष्य जब देहत्याग करता है उस समय उसका चित्त (मन) जैसा होता है, उसी चित्त से वह प्राण में आश्रय लेता है, और प्राण तथा उदान (तेन) संयुक्त होकर 'आत्मा' के साथ उसे उसके संकल्पित लोक में ले जाते हैं।
Verse ११
य एवं विद्वान् प्राणं वेद।न हास्य प्रजा हीयतेऽमृतो भवति तदेषः श्लोकः ॥
ya evaṁ vidvān prāṇaṁ veda|na hāsya prajā hīyate'mṛto bhavati tadeṣaḥ ślokaḥ ||
“The wise man that knoweth thus of the breath, his progeny wasteth not and he becometh immortal. Whereof this is the Scripture. यः विद्वान् - yaḥ vidvān - the wise man that | एवम् - evam - thus | प्राणम् - prāṇam - of the breath | वेद - veda - knoweth | अस्य प्रजाः - asya prajāḥ - his progeny | न ह हीयते - na ha hīyate - wasteth not | अमृतः भवति - amṛtaḥ bhavati - he becometh immortal | तत् एषः श्लोकः - tat eṣaḥ ślokaḥ - whereof this is the Scripture | III-11: The line of progeny of any man of knowledge who knows Prana thus sustains no break. He becomes immortal. Pertaining to this there occurs this mantra.
''जो विद्वान् 'प्राण' के सम्बन्ध में इस प्रकार जानता है, उसका वंश क्षीण (व्यर्थ) नहीं होता, वह अमर हो जाता है। जिसके लिए यह श्लोक (श्रुतिवचन) है।
Verse १२
उत्पत्तिमायतिं स्थानं विभुत्वं चैव पञ्चधा।अध्यात्मं चैव प्राणस्य विज्ञायामृतमश्नुते विज्ञायामृतमश्नुत इति ॥
utpattimāyatiṁ sthānaṁ vibhutvaṁ caiva pañcadhā |adhyātmaṁ caiva prāṇasya vijñāyāmṛtamaśnute vijñāyāmṛtamaśnuta iti ||
“'By knowing the origin of the Breath, his coming and his staying and his lordship in the five provinces, likewise his relation to the Spirit, one shall taste immortality.' ” प्राणस्य - prāṇasya - of the Breath | उत्पत्तिम् - utpattim - the origin | आयतिम् - āyatim - his coming | स्थानम् - sthānam - his staying | पञ्चधा च एव बिभुत्वम् - pañcadhā ca eva bibhutvam - his lordship in the five provinces | अध्यात्मम् - adhyātmam - his relation to the Spirit | विज्ञाय - vijñāya - by knowing | अमृतम् अश्नुते इति - amṛtam aśnute iti - one shall taste immortality | III-12: Having known the origin, coming, lodgment and fivefold over lordship and the physical existence of Prana, one achieves immortality. Having known, one achieves immortality.
'''प्राण' की उत्पत्ति, उसका आगमन, उसकी स्थिति, पञ्चविध क्षेत्रों में उसका विभुत्व (प्रभुत्व) इसी प्रकार 'आत्मा' से उसका सम्बन्ध, सब जानकर मनुष्य अमृतत्व का पान करता है।'''