sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
"The Brahmana continued, 'Unto Apana who said so, both Vyana and Udana said--O Apana, thou art not the foremost. (Only)
Prana is under thy dominion. Then Apana began to move about. Vyana once more addressed him saying, I am the foremost of
all (the life-winds). Listen, for what reason. When I become extinct, all the life-winds become extinct in the bodies of living
creatures. When I move about, they once more move about. I am (therefore) the foremost. Behold, I go into extinction!'

"The Brahmana continued, 'Then Vyana went into extinction and once more began to move about. At this, Prana and Apana
and Udana and Samana addressed him, saying, 'Thou art not the foremost among us, O Vyana! (Only) Samana is under thy
dominion--Vyana then began to move about and Samana said unto him,--I am the foremost of you all. Listen, for what reason.
When I become extinct, all the life-winds become extinct in the bodies of living creatures. When I begin to move about, they
once more move about. Hence, I am the foremost. Behold, I go into extinction! Then Samana began to move about. Unto him
Udana said, I am the foremost of all the life-winds. Listen, for what reason. When I become extinct, all the life-winds become
extinct in the bodies of living creatures. When I move about they once more move about. Hence, I am the foremost. Behold, I
go into extinction!--Then Udana, after having gone into extinction, began once more to move about, Prana and Apana and
Samana and Vyana said, unto him, O Udana, thou art not the foremost one among us, only Vyana is under thy dominion.'

"The Brahmana continued, 'Unto them assembled together, the Lord of creatures, Brahma, said, 'No one of you is superior to
others. Ye are all endued with particular attributes. All are foremost in their own spheres, and all possess special attributes.
Thus said unto them, that were assembled together, the Lord of all creatures. There is one that is unmoving, and one that is
moving. In consequence of special attributes, there are five life-winds. My own self is one. That one accumulates into many
forms. Becoming friendly unto one another, and gratifying one another, depart in peace. Blessings to ye, do ye uphold one
another!'"

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.[66] 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. 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.'"[67]

SECTION XXV

"The Brahmana said, 'In this connection is recited the ancient story of what the institution is of the Chaturhotra (sacrifice). The
ordinances are now being duly declared of that in its entirety. Listen to me, O amiable lady, as I declare this wonderful
mystery. The agent, the instrument, the action and Emancipation,--these, O beautiful lady, are the four sacrificing priests by
whom the universe is enveloped. Hear in its entirety the assignment of causes (relating to this topic). The nose, the tongue, the
eye, the skin, the ear numbering the fifth, the mind, and the understanding,--these seven should be understood as being caused
by (the knowledge of) qualities. Smell, taste, colour, sound, touch, numbering the fifth, the objects of the mind, and the objects
of the understanding, these seven are caused by action. He who smells, he who eats, he who sees, he who speaks, he who hears,
numbering the fifth, he who thinks, and he who understands--these seven should be known as caused by the agent. Possessed
of qualities, these enjoy their own qualities, agreeable or disagreeable.[68] As regards the Soul, that is destitute of qualities.
These seven are the causes of Emancipation. With them that are learned and possessed of sufficient understanding, the
qualities, which are in the position of deities, eat the oblations, each in its proper place, and agreeably to what has been
ordained. The person who is destitute of learning, eating diverse kind of food, becomes seized with the sense of mineness.[69]
Digesting food for himself, he becomes ruined through the sense of mineness. The eating of food that should not be eaten, and
the drinking of wine, ruin him. He destroys the food (he takes), and having destroyed that food, he becomes destroyed himself.
The man of learning, however, being possessed of puissance, destroys his food for reproducing it. The minutest transgression
does not arise in him from the food he takes. Whatever is thought of by the mind, whatever is uttered by speech, whatever is
heard by the ear, whatever is seen by the eye, whatever is touched by the (sense of) touch, whatever is smelt by the nose,
constitute oblations of clarified butter which should all, after restraining the senses with the mind numbering the sixth, be
poured into that fire of high merits which burns within the body, viz., the Soul.[70] The sacrifice constituted by Yoga is going
on as regards myself. The spring whence that sacrifice proceeds is that which yields the fire of knowledge. The upward life-
wind Prana is the Stotra of that sacrifice. The downward life-wind Apana is its Sastra. The renunciation of everything is the
excellent Dakshina of that sacrifice. Consciousness, Mind, and Understanding--these becoming Brahma, are its Hotri,
Adhwaryyu, and Udgatri. The Prasastri, his Sastra, is truth.[71] Cessation of separate existence (or Emancipation) is the
Dakshina. In this connection, people conversant with Narayana recite some Richs. Unto the divine Narayana were animals
offered in days of yore.[72] Then are sung some Samanas. On that topic occurs an authority. O timid one, know that the divine
Narayana is the soul of all.'"

SECTION XXVI

"The Brahmana said, 'There is one Ruler. There is no second beside him. He that is Ruler resides in the heart. I shall speak now
of him. Impelled by Him, I move as directed, like water along an inclined plane. There is one Preceptor. There is no second
beside him. He resides in the heart, and of him I shall now speak. Be instructed by that preceptor; they who are always endued
with feelings of animosity are like snakes. There is one kinsman. There is no second beside him. He resides in the heart of him
I shall now speak. Instructed by him, kinsmen become possessed of kinsmen, and the seven Rishis, O son of Pritha, shine in the
firmament. There is one dispeller. There is no second beside him. He resides in the heart. Of him I shall now speak. Having
lived with that instructor under the proper mode of living, Sakra attained to the sovereignty of all the worlds.[73] There is one
enemy. There is no second beside him. He resides in the heart. Of him I shall now speak. Instructed by that preceptor all snakes
in the world are always endued with feelings of animosity. In this connection is cited the ancient story of the instruction of the
snakes, the deities, and the Rishis by the Lord of all creatures. The deities and the Rishis, the snakes, and the Asuras, seated
around the Lord of all creatures, asked him, saying,--Let that which is highly beneficial for us be declared. Unto them that
enquired about what is highly beneficial, the holy one uttered only the word Om, which is Brahman in one syllable. Hearing
this, they ran away in various directions. Amongst them that thus ran in all directions from desire of self-instruction, the
disposition first arose in snakes of biting. Of the Asuras, the disposition, born of their nature for ostentations, pride arose. The
deities betook themselves to gifts, and the great Rishis to self-restraint. Having repaired to one teacher, and having been
instructed (refined) by one word, the snakes, the deities, the Rishis, and the Danavas, all betook themselves to diverse different
dispositions. It is that one who hears himself when speaking, and apprehends it duly. Once, again, is that heard from him when
he speaks. There is no second preceptor.[74] It is in obedience to his counsels that action afterwards flows. The instructor, the

"The Brahmana continued, 'Unto Apana who said so, both Vyana and Udana said--O Apana, thou art not the foremost. (Only)

Prana is under thy dominion. Then Apana began to move about. Vyana once more addressed him saying, I am the foremost of

all (the life-winds). Listen, for what reason. When I become extinct, all the life-winds become extinct in the bodies of living

creatures. When I move about, they once more move about. I am (therefore) the foremost. Behold, I go into extinction!'

"The Brahmana continued, 'Then Vyana went into extinction and once more began to move about. At this, Prana and Apana

and Udana and Samana addressed him, saying, 'Thou art not the foremost among us, O Vyana! (Only) Samana is under thy

dominion--Vyana then began to move about and Samana said unto him,--I am the foremost of you all. Listen, for what reason.

When I become extinct, all the life-winds become extinct in the bodies of living creatures. When I begin to move about, they

once more move about. Hence, I am the foremost. Behold, I go into extinction! Then Samana began to move about. Unto him

Udana said, I am the foremost of all the life-winds. Listen, for what reason. When I become extinct, all the life-winds become

extinct in the bodies of living creatures. When I move about they once more move about. Hence, I am the foremost. Behold, I

go into extinction!--Then Udana, after having gone into extinction, began once more to move about, Prana and Apana and

Samana and Vyana said, unto him, O Udana, thou art not the foremost one among us, only Vyana is under thy dominion.'

"The Brahmana continued, 'Unto them assembled together, the Lord of creatures, Brahma, said, 'No one of you is superior to

others. Ye are all endued with particular attributes. All are foremost in their own spheres, and all possess special attributes.

Thus said unto them, that were assembled together, the Lord of all creatures. There is one that is unmoving, and one that is

moving. In consequence of special attributes, there are five life-winds. My own self is one. That one accumulates into many

forms. Becoming friendly unto one another, and gratifying one another, depart in peace. Blessings to ye, do ye uphold one

another!'"

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.[66] 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. 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.'"[67]

SECTION XXV

"The Brahmana said, 'In this connection is recited the ancient story of what the institution is of the Chaturhotra (sacrifice). The

ordinances are now being duly declared of that in its entirety. Listen to me, O amiable lady, as I declare this wonderful

mystery. The agent, the instrument, the action and Emancipation,--these, O beautiful lady, are the four sacrificing priests by

whom the universe is enveloped. Hear in its entirety the assignment of causes (relating to this topic). The nose, the tongue, the

eye, the skin, the ear numbering the fifth, the mind, and the understanding,--these seven should be understood as being caused

by (the knowledge of) qualities. Smell, taste, colour, sound, touch, numbering the fifth, the objects of the mind, and the objects

of the understanding, these seven are caused by action. He who smells, he who eats, he who sees, he who speaks, he who hears,

numbering the fifth, he who thinks, and he who understands--these seven should be known as caused by the agent. Possessed

of qualities, these enjoy their own qualities, agreeable or disagreeable.[68] As regards the Soul, that is destitute of qualities.

These seven are the causes of Emancipation. With them that are learned and possessed of sufficient understanding, the

qualities, which are in the position of deities, eat the oblations, each in its proper place, and agreeably to what has been

ordained. The person who is destitute of learning, eating diverse kind of food, becomes seized with the sense of mineness.[69]

Digesting food for himself, he becomes ruined through the sense of mineness. The eating of food that should not be eaten, and

the drinking of wine, ruin him. He destroys the food (he takes), and having destroyed that food, he becomes destroyed himself.

The man of learning, however, being possessed of puissance, destroys his food for reproducing it. The minutest transgression

does not arise in him from the food he takes. Whatever is thought of by the mind, whatever is uttered by speech, whatever is

heard by the ear, whatever is seen by the eye, whatever is touched by the (sense of) touch, whatever is smelt by the nose,

constitute oblations of clarified butter which should all, after restraining the senses with the mind numbering the sixth, be

poured into that fire of high merits which burns within the body, viz., the Soul.[70] The sacrifice constituted by Yoga is going

on as regards myself. The spring whence that sacrifice proceeds is that which yields the fire of knowledge. The upward life-

wind Prana is the Stotra of that sacrifice. The downward life-wind Apana is its Sastra. The renunciation of everything is the

excellent Dakshina of that sacrifice. Consciousness, Mind, and Understanding--these becoming Brahma, are its Hotri,

Adhwaryyu, and Udgatri. The Prasastri, his Sastra, is truth.[71] Cessation of separate existence (or Emancipation) is the

Dakshina. In this connection, people conversant with Narayana recite some Richs. Unto the divine Narayana were animals

offered in days of yore.[72] Then are sung some Samanas. On that topic occurs an authority. O timid one, know that the divine

Narayana is the soul of all.'"

SECTION XXVI

"The Brahmana said, 'There is one Ruler. There is no second beside him. He that is Ruler resides in the heart. I shall speak now

of him. Impelled by Him, I move as directed, like water along an inclined plane. There is one Preceptor. There is no second

beside him. He resides in the heart, and of him I shall now speak. Be instructed by that preceptor; they who are always endued

with feelings of animosity are like snakes. There is one kinsman. There is no second beside him. He resides in the heart of him

I shall now speak. Instructed by him, kinsmen become possessed of kinsmen, and the seven Rishis, O son of Pritha, shine in the

firmament. There is one dispeller. There is no second beside him. He resides in the heart. Of him I shall now speak. Having

lived with that instructor under the proper mode of living, Sakra attained to the sovereignty of all the worlds.[73] There is one

enemy. There is no second beside him. He resides in the heart. Of him I shall now speak. Instructed by that preceptor all snakes

in the world are always endued with feelings of animosity. In this connection is cited the ancient story of the instruction of the

snakes, the deities, and the Rishis by the Lord of all creatures. The deities and the Rishis, the snakes, and the Asuras, seated

around the Lord of all creatures, asked him, saying,--Let that which is highly beneficial for us be declared. Unto them that

enquired about what is highly beneficial, the holy one uttered only the word Om, which is Brahman in one syllable. Hearing

this, they ran away in various directions. Amongst them that thus ran in all directions from desire of self-instruction, the

disposition first arose in snakes of biting. Of the Asuras, the disposition, born of their nature for ostentations, pride arose. The

deities betook themselves to gifts, and the great Rishis to self-restraint. Having repaired to one teacher, and having been

instructed (refined) by one word, the snakes, the deities, the Rishis, and the Danavas, all betook themselves to diverse different

dispositions. It is that one who hears himself when speaking, and apprehends it duly. Once, again, is that heard from him when

he speaks. There is no second preceptor.[74] It is in obedience to his counsels that action afterwards flows. The instructor, the