365bet娱乐

The Br膩hma峁嘺 said:

On this, too, they relate an ancient story, O beautiful one! (showing) of what description is the institution of the five sacrificial priests. The learned know this to be a great principle, that the 笔谤腻峁嘺 and the 础辫腻苍补, and the 鲍诲腻苍补, and also the 厂补尘腻苍补 and the 痴测腻苍补, are the five sacrificial priests.

The Br膩hma峁嘺's wife said:

My former belief was that the sacrificial priests were seven. by (their) nature^[1]. State how the great principle is that there are verily five sacrificial priests^[2].

The Br膩hma峁嘺 said:

The wind prepared by the 笔谤腻峁嘺 afterwards becomes the 础辫腻苍补. The wind prepared in the 础辫腻苍补 then works as the 痴测腻苍补. The wind prepared by the 痴测腻苍补 works as the 鲍诲腻苍补. And the wind prepared in the 鲍诲腻苍补 is produced as 厂补尘腻苍补^[3]. They formerly went to the grandsire, who was born first, and said to him, 'Tell us which is greatest among us. He shall be the greatest among us^[4].'

Brahman said:

He, verily, is the greatest, who being extinct, all the life-winds in the body of living creatures become extinct; and on whose moving about, they again move about. (Now) go where (you) like.

The 笔谤腻峁嘺 said:

When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct!

The Br膩hma峁嘺 said:

Then the 笔谤腻峁嘺 became extinct, and again moved about. Then the 厂补尘腻苍补 and 鲍诲腻苍补 also^[5], O beautiful one! spoke these words, 'You do not pervade all this here as we do. You are not the greatest among us, O 笔谤腻峁嘺, because the 础辫腻苍补 is subject to you^[6].' The 笔谤腻峁嘺 again moved about^[7], and the 础辫腻苍补^[8] said to him.

The 础辫腻苍补 said:

When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the. greatest. See I am extinct!

The Br膩hma峁嘺 said:

Then the 痴测腻苍补 and the 鲍诲腻苍补 addressed him who was speaking (thus): 'You are not the greatest, O 础辫腻苍补! because the 笔谤腻峁嘺 is subject to you.' Then the 础辫腻苍补 moved about, and the 痴测腻苍补 spoke to him: 'I am the greatest among (you) all. Hear the reason why. When I am extinct, all the life-winds in the body of living creatures become extinct.

And on my moving about, they again move about. I am the greatest. See I am extinct!'

The Br膩hma峁嘺 said:

Then the 痴测腻苍补 became extinct, and again moved about. And the Pr膩na and 础辫腻苍补, and the 鲍诲腻苍补, and the 厂补尘腻苍补, spoke to him, 'You are not the greatest among us, O 痴测腻苍补! because the 厂补尘腻苍补^[9] is subject to you.' The 痴测腻苍补 moved about again, and the 厂补尘腻苍补 spoke again. 'I am the greatest among (you) all. Hear the reason why. When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct!' Then the 厂补尘腻苍补 moved about, and the 鲍诲腻苍补 said to him: 'I am the greatest among (you) all. Hear the reason why. When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct!' Then the 鲍诲腻苍补 became extinct, and again moved about. And the 笔谤腻峁嘺 and 础辫腻苍补, and the 厂补尘腻苍补, and the 痴测腻苍补 also, spoke to him: 'O 鲍诲腻苍补! you are not the greatest. The 痴测腻苍补^[10] only is subject to you.'

The Br膩hma峁嘺 said:

Then Brahman, the lord of (all) creatures, said. to them who were assembled together: You are all greatest, and not greatest^[11]. You are all possessed of one another's qualities^[12]. All are greatest in their own spheres, and all support one another. There is one unmoving^[13] (life-wind). There are others moving about, (which are) five, owing to (their) specific qualities. My own self is one only^[14], (but) accumulated in numerous (forms). Being friendly with one another, and pleasing one another, go away happily. Welfare be to you! Support one another.'

Footnotes and references:

[back to top]

[1]:

As stated in the last chapter; some MSS. read 'your' for 'my' at the beginning of the sentence.

[2]:

Arjuna Mi艣ra says that in this Pa帽cahot峁�-vidh膩na the five chief Hot峁泂 only are stated for briefly explaining the Pr膩峁嚹亂膩ma.

[3]:

Arjuna Mi艣ra says, 'The wind going to the 笔谤腻峁嘺, and being obstructed in upward progress by the 笔谤腻峁嘺, goes to the 础辫腻苍补, and then unable to go upwards or downwards, enters the passages or n膩岣嵞玸 of the body and becomes 痴测腻苍补. In the same way 鲍诲腻苍补, by the collision of the two, produces sound in the throat, and depends on 笔谤腻峁嘺 and 础辫腻苍补; so, too, the 厂补尘腻苍补 dwelling in the navel and kindling the gastric fire is also dependent on those two.' The meaning seems to be that one life-wind is distributed in the different places, and gets different names, as stated, in the order mentioned. See Maitr墨, p. 28.

[4]:

A similar visit on the part of the 笔谤腻峁嘺s (who, however, are not there the life-winds only, but the 笔谤腻峁嘺 life-wind and the active organs) to Praj膩pati is mentioned at B峁沨ad膩ra峁噛aka-upani峁�ad, p. 1016, and Ch膩ndogya, p. 297. Cf. also Pra艣na, p. 178; B峁沨ad膩ra峁噛aka, p. 317; and Kau峁Ｄ玹aki, p. 63. See also, generally, as to the life-winds and their functions, B峁沨ad膩ra峁噛aka, p. 280, and 艢a峁卥ara's comment there; Yoga-s奴tras III, 38, and comment; Cowell's note at Maitr墨, p. 247; 艢膩nti Parvan (Mok峁�a Dharma), chap. 184, st. 24-25; chap. 185, st. 1 seq.; and p. 258 supra.

[5]:

Arjuna Mi艣ra says, 痴测腻苍补 and 础辫腻苍补 also by force of the two 'ands' which occur in the original; and so in other places too.

[6]:

Arjuna Mi艣ra says on this, 'The 笔谤腻峁嘺 moves upwards through the help of the 础辫腻苍补. If it moved downwards, it would be simply absorbed into the 础辫腻苍补.'

[7]:

I. e. recommenced its, proper operation in its proper place.

[8]:

And the other life-winds also, Arjuna Mi艣ra says, the name 笔谤腻峁嘺 being merely 'indicative,' as the phrase is, of the class to which it belongs.

[9]:

Because the 厂补尘腻苍补 helps in the digestion of the food which afterwards goes to the 痴测腻苍补 for distribution through the n膩岣嵞玸.

[10]:

Because the 鲍诲腻苍补 is able to generate sound after the n膩岣嵞玸 are filled up by the 痴测腻苍补.

[11]:

'Not greatest' because none of them is independent of the other. 'Greatest' Arjuna Mi艣ra renders by 'superior to objects.'

[12]:

This is not quite clear. I presume it means that each one has the generic qualities which make the others great in their own spheres; but the specific qualities are different.

[13]:

The one life-wind is supposed, here to be generally unmoving, but its distribution among the different parts of the body as specified, for instance, in the commentary on the Yoga-s奴tra III, 38, gives it the different names. The expression does not seem to be quite accurate for this, which nevertheless seems to be the true, sense.

[14]:

Another reading is, 'That one is my own self.' Cf. Maitr墨, pp. 28 seq., 105, and B峁沨ad膩ra峁噛aka p. 169.